When Caring for the Environment is Caring for Ourselves
The environment, for many of us today, is a place to live and to obtain all our worldly needs. For Muslims, the environment is more than a source of sustenance and a locus for habitation. The many splendored things of the environment are signs, called Ayat, that allude to higher meanings of existence. But above all, they allude to God, to Allah (SWT), as the reality that stands behind the environment and its contents, and therefore, the environment is actually a mirror reflecting the many names of God and His Attributes. As such, the environment is a very significant source of intellection and contemplation, inasmuch as it is a necessary source for our continuity of existence. It is, so to speak, a source for us to think about our wonderful world of Nature, on how it can become a useful avenue to advance the cause of our human well-being, derived from the names and attributes of God that become our inspiration for our human meaning.
Although the relationship between man and his environment is a fundamental concept in Islam, awareness of this concept and the religious discourse about how this relationship is to be translated into practice by Muslims is sadly lacking. A more worrying sign is the seeming lack of commitment amongst the Muslim community in regard to environmental conservation. Although Islam clearly advocates the importance of cleanliness and the avoidance of harm, it is unfortunate that issues relating to sanitation and public health, as well as man-made threats to the environment, are still widespread in Muslim communities. It is crucial to highlight the various guiding principles available in the Quran and Hadith on environmental conservation through accountability and proper governance.
Environmental Destruction
Thanks to the rapid development in science and technology, man is now in the position where he can transform the environment in countless ways. If done wisely, such knowledge and technology could bring benefits to the human race. However, when such knowledge and technology are wrongly or heedlessly applied, the same can wreak havoc and harm to human beings and the environment.
Human activities have and will continue to contribute to climate change by causing changes in the Earth’s atmosphere in the amounts of greenhouse gases, aerosols (small particles) and cloudiness discharged into the atmosphere. The largest known contribution comes from the burning of fossil fuels which release carbon dioxide that alter incoming solar radiation and the outgoing infra-red radiation that are part of the Earth’s energy balance. The Intergovernmental Panel on Climate Change (IPCC) has noted that since the start of the Industrial Era (about 1750), the overall effect of human activities on climate has been a warming influence (IPCC’s 4th Assessment Report, 2007) and that the human impact on climate during this era greatly exceeds those caused by known changes in natural processes, such as solar changes and volcanic eruptions.
Environmental Conservation versus Sustainable Development
The earth that we live in is a biosphere - a unique, indivisible ecosystem and all of its diverse constituent parts are interdependent. The biosphere is the part of the earth where life is possible and includes the atmosphere (air), lithosphere (land) and hydrosphere (water).
The term ‘environmental conservation’ is no longer widely used in the context of protecting the environment as the quest for the last three decades is about ‘sustainable development’. This is borne from the recognition that man needs development in order to thrive and sustain a good quality of life on this earth. In this quest, notions such as upward movement of the entire social order, eradication of poverty, reduction of inequalities, removal of regional imbalances and above all environmental concerns invaded the notion of development. This resulted in the addition of the word ‘sustainable’ to development.
What then is sustainable development?
The most widely accepted definition is that sustainable development is development that meets the needs of the present without The concept integrates three main dimensions, namely, ECONOMY, SOCIAL and THE ENVIRONMENT, thus indicating a shift from just aiming at material gains to the achievement of SOCIAL JUSTICE. the muslim reader 35 volume 32 • issue 02/2014 opinion compromising the ability of future generations to meet their own needs (Brundtland Report, 1987). This is sometimes referred to as ‘inter-generational equity’. The concept itself has evolved over the years and is still in the process of being reformulated and translated into national commitments under the umbrella of the United Nations. It began with the main aim of reducing poverty through preservation of the natural foundations of life and calls for a fair distribution of goods and opportunities. The concept integrates three main dimensions, namely, economy, social and the environment, thus indicating a shift from just aiming at material gains to the achievement of social justice. This sits well with Islam to the extent that it seeks a balance between economy, society and the environment, and puts the satisfaction of the ‘non-material’ (spiritual) needs of the people on the same footing as material needs for achieving economic progress. (Zubair Hasan, 2006).
Islam and the Environment
The Quran contains numerous guidelines with regard to treatment of the earth and other creations of Allah (SWT) in such a way that the wahy, or revelation, intimately connects itself with the idea of sacredness of nature.
The Quran proclaims Allah (SWT) as absolute owner of the earth.
“Said Moses to his people: “Pray for help from Allah, and (wait) in patience and constancy: for the earth is Allah’s, to give as a heritage to such of His servants as He pleases; and the end is (best) for the righteous.” (Al-A’raf, 07:128)
“Yea, unto Allah belong all things in the heavens and on earth, and enough is Allah to carry through all affairs.” (An-Nisa, 04:132)
“Believe in Allah and His Messenger, and spend (in charity) out of the (substance) whereof He has made you heirs. For, those of you who believe and spend (in charity) - for them is a great Reward.” (Al-Hadid, 57:07)
The earth is made subjected to man but man will be held accountable for his use of this gift. Here lies the concept of amanah or trusteeship. Allah (SWT) commands the believers to render the trusts (amanah) to whom that they belong. The Quran and Hadith make amanah represents an integral part of the Muslim faith and designates amanah as a hallmark of faithful Muslims.
Allah (SWT) says: “(Believers are) those who fulfil their trusts (amanat) and observe their promises and commitments.” (Al-Mu’minoon, 23:08)
Also, Prophet Muhammad (SAW) was reported to have said: “One who betrays his trust (amanah) has no faith”.
Conclusion
The above discussion strengthens the fact that if one were a good and steadfast practising Muslim, there should be no ‘mischief’ on this earth that would lead to environmental degradation. It is about fulfilment of a divine trust and those who take this trust seriously will, Insha’Allah, be able to become change agents in society to create the needed awareness for environmental conservation. May Allah (SWT) pave the way for us to become responsible Muslims. Indeed, Islam itself is not adverse to the idea of development as the Quran has in many verses expressly stated that man is to inhabit the earth and should establish a balanced way of life without excesses and deficiencies. This is known as the concept of I’mar in Islam, which includes spreading and settling in all parts of the earth and engaging in positive activities that could bring about prosperity - but a prosperity that will not put the environment, and inadvertently ourselves, who are the trustee to the well-being of the environment, in harm’s way.
