Islamic Environmental Ethics

1. Islamic Environmental Ethics

2. HSC Requirement for Ethics • Always Quote the sources • You will need in your answer, to describe the issue, explain it, apply the teachings and analyse or evaluate the significance of doing this for the tradition. • You must include a sacred Scripture back up with each issue. • You must also use correct terminology • For a three part question, you will need at least two issues, for an essay question, you will need three issues. • You must not forget to include the variants and their approaches to environmental ethics.

3. Sources of Islamic Environmental Ethics • The Qur’an- The Holy book of Islam revealed to Mohammad • Hadith and Sunna- Traditions and sayings of the Prophet. • Ijtehad – Effort of thinking using Fitrah, ( it is the ability to exert oneself to form an opinion on an issue for which no specific guidance can be found in the Qur’an or the Sunna.) • Islamic Jurisprudence

4. Islamic Fitrah- Natural Instinct • Islamic ethics take into account human nature and religious and legal grounds. Within human nature, Muslims believe that Fitrah (natural instinct) was imprinted in the soul at birth. (Surah 91: 7 -8) It is similar to Natural Law in Christianity. This Fitrah allows Muslims to determine between good and bad. Thus Islamic law is understood to be integral within the Islamic conscience and therefore guided by God requiring them to use their Fitrah and submit to His will. Environmental ethics, link to God’s goodness, creation, preserving humanity and God’s resources.

5. Allah Islamic Jurisprudence • Islamic law (Shari’ia) is determined by the Qur’an and through the study of the Sunna and Hadith. • Fiqh – knowledge ,understanding and comprehension • Muslim Jurists in official positions may be titled “Mufti” ( a chief judge). Where Fiqh is unclear, their decision (fatwa) is considered authoritative and must be followed. • Actions governed by tawhid (belief in oneness of God • And Umma ( promotion of unity and harmony) • This is derived from the analogies (qiyas- drawn by the scholars i.e. Islamic lawyers) then becomes known as Islamic Law. (Shari’ah)

6. Sunni Variants in Islamic Jurisprudence • In Sunni Islam there are four schools of Jurisprudence: These schools and their most common locations are : • Hanafi – China, Egypt, Turkey, the Balkans, Indian subcontinent • Maliki – North Africa, West Africa, and several Arab Gulf States. • Shafi’i – Indonesia, Malaysia, Yemen and some parts of Southern India. • Hanbali - Arabia

7. Shi’ia Variants in Islamic Jurisprudence • The Jafari School of Shi’ia Jurisprudence • Within the Shi’ia expression of Islam, the main school is attributed to the sixth Imam, Jaf’ar al –Sadig. • This school uses the Hanbali methodology but places great emphasis on the teachings of the twelve Imams when deciding Fiqh.

8. Underlying guiding concepts for Ethics within Islamic Jurisprudence • The Shi’ias do not accept the ijma, preferring to follow the Ayatollahs (senior Islamic lawyers) who they believe are guided by Divine wisdom. • Sunni Muslims follow the consensus of the ulama (Islamic Lawyers) and this is known as the ijma. This consensus is reached by applying old teachings to new situations which then become Islamic law. This allows Islam to be flexible. • It is mainly in the interpretation of these new issues that most distinguishes Sunni and Shi’ia. Sunni understand the Sunna as Taqlid. Shi’ia follow the Imam. (expert in Islamic Jurisprudence)

9. Sunni, Shi’ite and Sufi Variants • Although recognizing the importance of the Qur’an, Sunni Muslims draw much guidance for ethical behaviour from the Hadith. • Shiite Muslims draw more directly from the Qur’an but remain guided by the Imam, one of the 12 great leaders who carried on the teachings of Mohammad. At a local Mosque, a Mullah will speak with the authority of the last Imam. • Sufis look to their leader, Sheik or Shaykh for moral guidance and they believe divine light shines through him. The sheik requires surrender, love and trust and sometimes fasting so that human desires are curbed and the person becomes more like Allah.

10. Religious Influences Shi’as: Believe that leadership is limited to descendants of Muhammad Reject rule of first three caliphs Feel that imam provides a spiritual link to Allah Follow imams under Ayatollah and reject ijmas • Sunnis- • Believe Muslim leadership passes to caliphs elected from Muslim families • Support rule of Abu Bakr, Umar, and Uthman • Believe every individual has a direct relationship with Allah • Follow ijma (consensus) Accept Muhammad as God’s final prophet Believe that the Qur’an contains the word of Allah Use the 5 Pillars of Faith as a guide for proper behavior

11. Islamic Teaching on the Environment • The five most important principles in Islamic Environmental Ethics are based on the teachings of the Qur’an. • These five principles are the concepts of Tawhid –(unity), Khalifah – (stewardship or guardianship) and Amana ( trust), Akrah- (accountability, and Shar’iah law.

12. The Five Principals- Tawhid • Tawhid – The unity and oneness of Allah is significant as followers of Islam believe “To God belongs all that is in the heavens and in the earth, for God encompasses everything [4:126]”The Prophet believed all of God’s creation to be equal, and he also believed animals, land, forests and watercourses to also have rights. • Therefore, as God is all powerful and all knowing, it is wrong to not care for his creation so the Ummah (faithful community) must care for God’s creation and its environment. It is indeed an imperative in the understanding of “complete submission to the will of God.” • Humans are thus responsible to God for this caring for his creation. In this way, they are then acknowledging Tawhid and are submitting to his will.

13. The Five Principals-Khalifah • Khalifah-In the Qur’an, each human being is considered a viceregent to God, and thus is understood to be a trustee or guardian of the earth in God’s eyes. All children are taught this from an early age. This is evident from the following verse. • "It is He who has made you (His) vicegerents, inheritors of the earth: He has raised you in ranks, some above others: that He may try you in the gifts He has given you: for your Lord is quick in punishment: yet He is indeed Oft-forgiving, Most Merciful." Qur'an, 6:165 • Furthermore, Allah also provides a clue to his observation of this trusteeship in Qur'an, 10:14 "Then We made you heirs in the land after them, to see how you would behave!"

14. The Five Principles- Amana • Amana- links back to Tawhid and trusteeship because when each individual is entrusted with the task of caring for God’s creation, it is understood that Humans can not own God’s creation but share in it. Hence, the implication to accept responsibility and maintain it at all costs is the reality of Amana. • “When doomsday comes, if someone has a palm shoot in his hand, he should plant it.” This suggests that even when all else fails, one should sustain nature and its growth. • In embracing Amana fully, a faithful Muslim must treat the trusteeship as a duty to maintain the sacredness of God’s creation. It can be understood through the following quote from the Prophet, “The earth has been created for me as a mosque and as a means of purification.” [Al-Bukhari I:331] With these words, the Prophet emphasizes the sacred nature of earth or soil, not only as a pure entity but also as a purifying agent.

15. The Five Principles- Akrah • Akrah- is Allah’s future judgement based on how well the environment is cared for by humans. Muslims believe that they are accountable to Allah for the way in which they have duly carried out their trusteeship of His creation. This means that caring for the environment in Islam has eschatological implications and foundations. • Furthermore, they believe that God in his mercy and goodness, has guided humankind to bear the responsibility of Amana, while God, himself holds the ultimate dominion over his creation. (Sura 2: 107, 5: 120) Literally the goodness of the act of caring for and protecting the environment is done for Allah and is considered a form of worship thus generating some reward in the life hereafter. Muslims supporting Eco friendly literature in London.

16. The Five Principles- Shari’ah Law • The books of jurisprudence i.e. Shari’ah call Muslims to translate or practise the teachings of Islam that they learn from inside or outside the Masjid (place of worship). Thus, in applying Islamic law to the environment, Muslims are in fact worshipping Allah and just as they worship in faith, truth, and trust, in the Masjid, so should they treat the whole world accordingly. "…He has subjected the sun and the moon (to his Law)! Each one runs (its course) for a term appointed. He does regulate all affairs, explaining the Signs in detail, that you may believe with certainty in the meeting with your Lord." Qur'an, 13:2 • Treating the environment with care and respect, Muslims are performing Ijtehad by demonstrating the significance of the Qu’ran and the Sunnah, indicating that they have truly submitted to the will of Allah. • Thus protecting the environment is a major aim of Shari’ah which all faithful Muslims must follow. The Shari’ah is an ongoing exercise of Jurisprudence and is meant to respond to changing circumstances.

17. Environment- a sign of Allah • Within Islam, the earth and its environment are perceived as the gift of Allah for humans to use and share. It is then a Sign of Allah to adherents. • "Verily in the heavens and the earth, are Signs for those who believe. And in the creation of yourselves and the fact that animals are scattered (throughout the earth), are Signs for those of assured Faith. And the alteration of Night and Day, and the fact that God sends down Sustenance from the sky, and revives therewith the earth after its death, and in the change of the winds,-are Signs for those that are wise." Qur'an, 45:3-5 • Because it is a sign (ayat) of Allah, it must be treated with reverence and respect. By submitting to the will of Allah, mankind becomes aware of the fact that we are all accountable to Allah for its care.

18. Avoid Waste • It is said in the Qur’an that Allah invites us to enjoy the fruits of the earth, but to avoid excess, leading to waste, ‘for Allah does not love wasters.’ Literally, Muslims are expected to use the environment wisely and not overuse it. Islam prohibits waste, pollution and destruction and encourages people to respect their environment. Thus any waste or unnecessary killing of animals to extinction or almost extinction is also not accepted by Islam and its adherents. Unnecessary Killing of whales Environmental waste

19. Pollution and land Degradation • The Prophet saw the earth as sacred because it was God’s creation. In addition, man’s role was to care for it and not overuse it or abuse it. Thus when land is polluted, or suffers degradation from neglect or overuse, man is understood not to have sustained the intended use of the land or implemented Khalifah. Therefore such abuse constitutes a sin in Islamic eyes. “To God belongs all that is in the heavens and in the earth, for God encompasses everything [4:126].”  • The implication here is that if humans don’t respect Allah’s creation, they are not obeying Islamic teaching and are not acknowledging Tawhid or Khalifah. Industrial waste Land degradation

20. Conservation of water • Water was precious to Mohammad as it meant life, in the desert. The prophet saw water as God’s gift so it must never be wasted, rather conserved. He designated areas as hima or haram to indicate conservation of natural resources. Water was perceived as “the source of all life on earth”. “We made from water every living thing” [21:30]. • In Mohammad’s day, haram zones around water allowed the water to stay pure and it also stopped men from urinating in it. Even the faithful were urged not to perform Wudu any more than three times a day when near water so as to conserve resources. • Consequently as the world’s water resources become scarcer, Islam advocates greater conservation of its resources.

21. Environmental air impacts. • Anything that leaves hazardous elements in the earth’s air and damages human, as well as flora and fauna habitat is not in accordance with Islamic teaching. • Atmospheric pollution and acid rain form toxic waste which harm Allah’s creation. Islam teaches that we have a responsibility as trustees or guardians of the earth to safeguard this. Likewise, any substance which may harm the body is also haram. • Islam is thus not limited to humans, but is applied to the whole universe and to everything in it" (Othman, 1992). Atmospheric pollution and acid rain pollution

22. Deforestation • The removal of trees for urbanisation or development of some sort does untold damage to the topsoil, natural habitats, ecology and our environment. The prophet, Mohammad encouraged the planting of trees, forests as well as conservation of existing ones. Therefore Islam would decry deforestation as not being in accordance with Islamic thought. In his Hadith, we see Mohammad’s ideas, “whoever plants trees, God will give him reward to the extent of their fruit.” (32)

23. Analysis of Islamic Environmental Ethics • The Islamic approach to environmental ethics is holistic and is inextricably linked to the Qu’ran and the Sunnah of the prophet. Nature is perceived as perfectly proportioned and so is a reflection of its divine creator with the “environment” perceived as nothing less than God, Himself as in: “ Whithersoever you turn, there is the presence of God” Qu’ran 2: 115 • Both Sunni and Shiite adherents derive their environmental ethics based on the Sacred Texts, as well as Ijtehad, Tawhid, Amana, Akrah and Shari’ah. However Shiites are guided by the Imams who they believe,is divinely inspired, nevertheless, the Qur’an and Sunna are the guiding texts for them. • The verses in this paper demonstrate the relevance of the Qu’ran and the Sunnah to the understanding of the approach to environmental ethics practised by Sunnis and Shi’ites.

24. Analysis of Islamic Environmental Ethics • Sufis believe that the entire universe of Creation is alive. “ Earth, water, and fire are His slaves. With you and me they are dead but with God they are alive”. 1.838 Jalal al din Rumi. • Sufis also employ the symbolism of love, (isha) to describe the relationship between the Creator and His Creation. Ultimately they follow spiritual perfectionism which informs a sustainability ethic in Islamic Environmentalism. • Thus, in accordance with Shari’ah the whole Muslim body are believed by Sufi’s to act as a united group to protect and preserve the environment.

25. Analysis of Islamic Environmental Ethics • The Islamic approach to the environment is that we, as humans must take part in protecting and conserving the world environment. Adherents believe that the world belongs to all of us and this means that if we care for it and treat it with respect, then we are acknowledging the greatness and Tawhid of our Creator. In effect, our earth is a source of blessedness, a reflection of our Creator. This much is clear- that norms relating to the environment within the Islamic understanding must always have Quranic theology backing them. • Ultimately though, Muslims recognise that they are commanded to act towards an Islamic Jurisprudence of the environment with each of the variants Sunni, Shiite and Sufis working in unity to apply the teachings of Mohammad, the Word of God directly to the care and preservation of the world’s environment and the glory of its Creator.

26. The Globalization of Muslim Environmentalism, Richard C. Foltz, Concordia University • http://www.arcworld.org/faiths. • http://www.crescentlife.com/spirituality/islamic_approach_to_environment.htm • http://www.greaterdemocracy.org/archives/000507.html • http://www.iol.ie/~afifi/Articles/environment.htm • http://www.islamonline.net • http://www.mbcru.com/Texas%20Tech%20Mypage/Conservation%20Biology/Assignment%202/IzziDeenIslamicEcol.pdf • http://www.mycentraljersey.com/apps/pbcs.dll/article?AID=2008805210384 • http://shannyland.blogspot.com/2007/10/islam-ecology.html