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THE MISSING SPIRITUAL DIMENSION IN ENVIRONMENTALISM
Promise of Islamic Environmental Ethics and Principles
by
Ahmed Hammou
A Thesis
Submitted in partial fulfillment
of the requirements for the degree
Master of Environmental Studies
The Evergreen State College
September 2015
©2015 by Ahmed Hammou. All rights reserved.
This Thesis for the Master of Environmental Studies Degree
by
Ahmed Hammou
has been approved for
The Evergreen State College
by
________________________
Kevin Francis Ph. D.
Member of the Faculty
________________________
Date
ABSTRACT
THE MISSING SPIRITUAL DIMENSION IN ENVIRONMENTALISM
Promise of Islamic Environmental Ethics and Principles
Ahmed Hammou
Interviews were conducted with Imams from different Mosques in the greater
Seattle area with the purpose of examining their perspective on environmental issues, the
level of environmental awareness in the Masjids, and their Masjids’ engagement with
environmental programs. The results of the transcribed interviews showed that there was
a high level of awareness of environmental issues amongst Imams in the greater Seattle
area. They all recognize the importance of the environmental movement in securing
people’s basic physical and spiritual needs. Also, they all considered pollution and
degradation as a form of corruption and mischief on Earth that warrant fighting against.
At the same time, this awareness did not translate well into action. Only one of the
interviewees directly included environmental topics in their Friday Sermons, and not all
Masjids were engaged in environmental educational programs or community work
concerning the environment.
However, they showed a strong desire to include environmental topics into their
future lectures, get their respective Masjids involved in more community activities, and
work with any environmental organization that is willing to include them. Imams also
acknowledged the importance of having Muslims feel like this is their home and they are
a part of the community. Nurturing the feeling of ‘I belong here’ would help Muslims
become more productive within their communities, which in turn would help enhance our
planet’s ecological state.
Table of Contents
I. Introduction
1
II. Literature Review
7
III. Methodology
57
IV. Results and Discussion
61
V. Conclusion
79
iv
Acknowledgements
All praise is due to Allah, and prayer and peace be upon the Messenger of Allah.
I would like to express my deepest and sincere gratitude to Dr. Kevin Francis (my thesis
reader) for his continuous help, support and guidance throughout my writing process.
I would like to thank my interviewees, whose participation played a central role in this
thesis. Without their cooperation and time sacrifices, this thesis work would not have
been completed.
My thanks go to my mother, Fatiha Arji, and father, Mohamed, for instilling in
me the importance and value of education. They’ve always taught me to look up to those
with higher education levels.
I would also like to express my thanks to my children Omar, Adam, Nouh, Sofian
and Zakaria for their understanding and allowing me the time and space to do my work.
I finally, but most importantly, would like to thank my wife, Thuraia Awni, for being
patient with me throughout my school journey. Her sacrifices and support allowed me to
succeed in reaching my educational goal.
iv
0
CHAPTER 1: Introduction
Human activities are harming nature and rendering this planet significantly less
habitable for our children and grandchildren. Scientists are anticipating some major
global changes by the year 2100. Among these changes are: increase in the severity of
cyclonic storms, rise in global temperatures, rise in sea level threatening our coastal
communities, rise in ocean’s acidity, and frequent eruption in major forest fires (Bloom,
2010). Here in the United States, without even factoring in the expected drought effects
of climate change, thirty-six states predict water shortfalls in the next five years that will
put their environmental health at serious risk. The sea level in New York is now about a
foot higher than it was just a century ago. Crops are wilting in front of American farmers
one year and being washing away the next. As a result of these changes caused by
humanity, not only will the environment be effected, but humans will be adversely
affected too.
With its possession of strong environmental principles, Islam can potentially offer
a viable solution to these environmental issues. Fifteen hundred years ago, Muslims were
able to develop a number of environmental management systems. These Islamic
Environmental Management Systems included: Land resurrection or reclamation (ihyaa
al-mawat), special reserves (al-hima), inviolable zones (al-harim), land grants (iqtaa),
state-leased land (ijara), charitable endowments (waqf), and an office of public inspection
(muhtasib) which is responsible of the protection and conservation of the environment
(Saniotis, 2011; Khalid, 2002; Bagader et al. 1994).
1
Islam is unique in the sense that it cannot be constrained under the narrow
understanding of an ordinary religion. It goes beyond the limits of ritual performances.
The Deen1of Islam is a comprehensive way of life which provides guidance for a wide
spectrum covering personal, social, political, and eco-ethical practices. Qur’an2 and
Sunnah3 are the primary sources of Sharia Law4. There are three major principles upon
which Sharia has evolved:
1. The interests of the community take precedence over the interests of the
individual.
2. Warding off evil (or harm) takes precedence over bringing interests (or benefits).
3. Smaller loss (or harm) cannot be alleviated through prescribing a bigger loss, and
bigger interest (or benefit) takes precedence over smaller one.
Moreover, the geographical settings and local circumstances surrounding the birth
of Islam helped serve as the basis for which the conservation of natural resources was
established. In the desert of Saudi Arabia, Muslims had very limited natural resources.
Water, fruit trees and livestock had to be carefully conserved for survival. These
circumstances naturally made Muslims at the time use their environment in a sustainable
manner.
The environmental movement has made some strides in raising awareness of the
seriousness of today’s environmental crisis. However, the efforts of the environmental
movement are lacking the much needed spiritual dimension (Nasr, 1996). The movement
1
Religion or way of life
The final heavenly book revealed to the last Prophet Mohammad through Angel Gabriel
3
Teachings of the Prophet Mohammad which were taught to him by Allah
4
Islamic legislation
2
2
fell short of addressing the overall worldview that nature is something separate from us
and that its resources are only there for our exploitation. We are in need of faith-based
environmental activism that would restore nature its sacredness. It seems though that the
only way to prevent human-caused destruction of the environment is to view nature, with
all of its fauna and flora, as having inherent value. To mitigate the over-exploitation of
natural resources and save the environment, first there needs to be a change of the core
attitude of people towards nature, which is the most responsible driver of such actions.
Even though today Muslims are not necessarily known for their eco-ethical practices
(DeHanas, 2010), still Islam is equipped both scripturally and historically to produce
active and practical environmentalists, and lead the way to a sustainable environment.
Muslim scholars, leaders and Imams5 must take the lead in the fight against ‘ecoterrorism’ and change Muslims attitudes and environmental behaviors through promoting
awareness of Islamic environmental ethics.
The ecological ethics in Islam are arguably based on three major founding
concepts or principles:
1. Tawhid6 which is the basis of Muslims thoughts and actions, covering every
aspect of personal and social life (Saniotis, 2011).
5
An Islamic leadership position, congregational leaders
The oneness of Allah, which in Islam is believed to be the message of all Prophets and Messengers
throughout Men’s history, is the key to Paradise. No amount of good work will help a person attain
Paradise without first establishing Tawhid. That is because Shirk (opposite of Tawhid), which is
associating partners with Allah, nullifies all good actions and deeds. Allah forgives everything but Shirk.
Allah (SWT) said: “Whoever rejects Evil and believes in Allah hath the most trustworthy handhold, which
never breaks.” (2:256) and the Prophet (PBUH) said: “Whoever says (La-Ilaha-Illa-Allah), and rejects and
disbelieves in all that is worshipped besides Allah, his wealth and blood will be protected, and his account
will be with Allah” Sahih Muslim
6
3
2. Khilafah7 or vicegerency which is declared in the Qur’an and affirms human’s
duties and responsibilities towards the creation; this responsibility comes from the
fact that humans have been given the privilege of being able to reason and thus
be ultimately accountable for our actions (Khalid, 2001).
3. Akhirah8 or the hereafter which is the belief that gives life meaning and purpose
beyond just material gains and physical pleasures.
Islam, a religion of moderation, promotes environmental sustainability and
teaches against the extreme human exploitation of resources. It does so by setting limits
on human behavior. Its doctrines promote sensitivity and care towards the environment
(Haneef, 2002). Islamic institutions, particularly in the west, can help establish a realistic
and meaningful environmental movement, a movement that can change people’s attitude
towards the natural world. Without a constant reminder of their responsibilities as
vicegerents of the earth, people will remain unjust and their irrationality will continue to
supersede their actions (Bagader et al., 1994). Initiating educational programs and
seriously getting involved in practical environmental activities, Islamic Centers and
Masjids in the U.S. can close the gap between the theory of Islamic environment and the
practices amongst adherents.
The work in this research is aimed at investigating Imams environmental views
and actions in the greater Seattle area. This study is set to reveal whether the Imams in
Seattle are:
7
8
To be a khalifa, is to be steward or caretaker.
Life after resurrection
4
Aware and concerned about today’s environmental crisis
Working towards bringing awareness to their congregations
Including environmental topics in their Friday Sermons
Engaged in any environmental educational program or community work
concerning the environment
Familiarizing Muslims with how the Creator has entrusted them part of His power
on Earth, making stewardship (Khalifa) their central role on Earth
An in-depth one-on-one interview was conducted with several Imams from
different local Masjids. The results of the transcribed interviews were managed and
arranged to understand: the Imams perspective on environmentalism, the level of
environmental awareness with their congregations, and their level of engagement with
environmental programs. Any patterns or trends identified could possibly help create
active Muslim environmental members in society, young leaders and role models in the
greening of our communities, and fierce fighters against environmental pollution and
degradation in general. The information derived from these interviews could also help
future researchers in areas such as environmental teachings in Islam, or Muslim
environmental practices in North America could benefit from having these results
available.
Additionally, the American Muslim community is very diverse in socioeconomic
status, education level, and age (Matin, 2010). This multilevel diversity of the Muslims
along with other factors (such as the ongoing systematic slander of Islam perpetrated by
the main stream media) encourages the sense of alienation and discourages the sense of
5
attachment and belonging to the American society. Therefore, Muslims as a group feel
dis-attached from the country’s main body. For the full participation of the Muslims as
residents and citizens of this country, Muslims should feel attached to the country and
perceive it as theirs and their children’s home (Tariq, 2013). Imams have a vital role to
play in nurturing this feeling of belonging and help the American Muslim community
feel at home, so that they can become productive citizens, and help enhance our planet’s
ecological state. Therefore, the last question of this in-depth one-on-one interview will
address this issue in the hope of gathering helpful information and insight that could lead
to useful suggestions.
6
CHAPTER 2: Literature Review
Introduction
This chapter starts with providing some basic information about Islam intended
primarily for readers who don’t know much about the religion. This section includes a
brief explanation of the relationship between the Creator and His creation, Salaat,9 as one
of the major tenets in Islam, and primary sources of Sharia10 are all presented in this
portion of the literature review. The next section provides an explanation of what worship
means in Islam and what are its pillars, without which worship would not be accepted.
The next section examines the promise of Islamic scriptures and principles, an
outline of major founding concepts for ecological ethics in Islam which might help drive
Muslims actions towards the greater good. An especially important idea is the way Islam
teaches us that nature with all of its elements is the shared property of all creatures and
people are to use its resources only in a usufruct manner, because the real owner of things
is their Creator (Allah11). A brief history of the way these Islamic principles have played out
in practice is given in the ‘Islamic Environment Systems’ section, followed by some
possible reasons for why Muslims seems to be indifferent towards the environment today.
What is causing Muslims, particularly in Muslim majority countries, to violate their own
environmental ethos and principles is presented and discussed in this section.
The next section, ‘Muslims are rediscovering Islam,’ shows how Muslims are
increasingly becoming more receptive to global ecological problems recently. It includes
9
Ritual act, can be translated as prayer, it is mandatory for Muslims to perform Salaat five times a day
Islamic legislation
11
Is God in Arabic
10
7
examples of Muslims majority countries where Islam and ecology are merging together
to protect the environment, as well as examples of how Muslims in Western countries
have increased their environmentalism efforts and formed many environmental action
groups that are involved in a number of projects throughout Europe and the U.S.
The chapter concludes with an explanation of my research project, and how faithbased environmental activism can contribute to the prevention of human-caused
destruction of the environment. With its rich scriptures and history, Islam is able to
produce active and practical environmentalists, and can lead the way to a sustainable
environment. Muslim scholars, leaders and Imams can play a major role in changing
Muslims attitudes and environmental behaviors through promoting awareness of Islamic
environmental ethics.
Before commencing, the following information is deemed necessary:
It is nearly impossible to translate The Qur’an in its pure Arabic form into other
languages. Studying the Qur’an requires a good knowledge of Arabic. However, to get as
close as possible to the original Arabic meaning of the Qur’an, it has been suggested to
have more than one English translation available (Khalid, 1999). For the English
translation of the Qur’an quoted in this thesis work, I have relied upon Abdullah Yusuf
Ali’s The Meaning of The Holy Qur’an, Amana Publications (1996). All quotes from The
8
Qur’an are italics and after each quote immediately comes the Surrah12 number13
followed by the Ayat14 number with colons in between.
A Glimpse at the Basics of Islam
Judaism, Christianity and Islam, are three religions that share their heritage as the
Abrahamic monotheistic faiths. All of the Prophets and Messengers of Allah (SWT)15
came with the same monotheistic message, which is to worship Allah and not associate
any partners with Him. The Prophet Mohammad (PBUH)16 was the seal of all Prophets.
In Islam there is the Creator and the creation. Allah (SWT) is the Creator and
everything else (seen and unseen) represents the creation. Allah created this entire
universe with its diverse and various elements by precise measurement, proportion, and
balance: Verily, all things have We created by measure (54:49) and We have produced
therein everything in balance (55:7). Everything in this universe was created with
wisdom, value and purpose: We have not created the heavens and the earth and all that is
between them carelessly. We have not created them but for truth (44:38-39). Also,
everything glorifies and praises Allah (SWT): Have you not seen that God is glorified by
all in the heavens and on the earth - such as the birds with wings outspread? Each knows
its worship and glorification, and God is aware of what they do (24:41). These elements
of order enable scientific technique measurements of some of what we experience to give
A chapter of the Qur’an
For convenience, the names of the chapters are left out.
14
A verse of the Qur’an
15
Short for (Subhaanahu wa Ta’aala) in Arabic, which means (The Exalted)
16
Peace and Blessings be upon Him
12
13
9
us little understanding of a small portion of Allah’s creation (Khalid, 2001): Of
knowledge it is only a little that is communicated to you, (O men!) (17:85).
The term environment (or nature) is referred to in the Qur’an as khalq17 (Khalid,
2001). The very first verse that was revealed to the Prophet Mohammad (PBUH)
contained the word ‘khalaqa’ (created): Proclaim! (or Read) in the name of thy Lord and
Cherisher, Who created - created man, out of a (mere) clot of congealed blood (96:1-2).
Everything besides Allah (the Creator) is His creation and His only. Thus, Islam rejects
all forms of anthropocentrism18 by clearly distinguishing between God (The Creator) and
the rest (His creation). He to Whom belongs the dominion of the heavens and the earth:
no son has He begotten, nor has He a partner in His dominion: it is He who created all
things, and ordered them in due proportions (25:2).
Not only that humankind shares the attributes of being God’s creation with the
rest of the creation world, but in fact, Allah has told us in the Qur’an that certain creation
such as the heavens and the earth are far greater than us in creation, Assuredly the
creation of the heavens and the earth is greater (in matter) than the creation of men: Yet
most men understand not (40:57).
One of the major tenets in Islam is Salaat. Muslims perform Salaat five times a
day. Performing Salaat is not confined to a specific Masjid19. Muslims can perform Salaat
anywhere they might be. The entire earth is considered a Masjid. Thus the entire earth is
sacred and should be treated as such. Narrated by Jabir bin Abdullah that the Prophet
17
Creation
Arriving at the denial of anthropocentrism is the ultimate goal of deep ecology.
19
The place where Muslims come together for daily Salaat, sometimes called Mosque
18
10
Mohammad (PBUH) said: …the earth has been made for me (and for my followers) a
place for praying and a thing to perform Tayammum, therefore anyone of my followers
can pray wherever the time of a prayer is due, …
Islam is unique in the sense that it goes beyond the boundaries of the ritualistic
acts performed on a particular day of the week. This Deen20 is a comprehensive way of
life. It provides guidance for how Muslims are to live their daily lives from the moment
they wake up to the moment they go to sleep. The guidance covers a wide spectrum of
things ranging from personal hygiene (i.e. how to relieve oneself), to government and
politics (i.e. how to run national and international affairs), to environmental ethics (i.e.
how to behave and deal with both the living and non-living worlds). By basing all of
their actions on the Islamic teachings, Muslims become in a state of constant service and
worship of Allah, which is the main purpose of mankind’s existence.
All activities of every aspect of life, both private and public, within an Islamic
State are guided by Sharia Law. There are five primary sources of Sharia, the first two
are:
1. Qur’an21 which is the final heavenly book revealed to the last Prophet Mohammad
(PBUH) through Angel Gabriel. It is the word of Allah revealed in Arabic and
transferred to us in an unbroken chain without any distortion, change or alteration
through transcription and memorization: We have, without doubt, sent down the
Message; and We will assuredly guard it (from corruption) (15:9).
20
21
Religion or way of life
Was memorized, compiled and completely written during the life of the Prophet Mohammad (PBUH)
11
2. Sunnah22 (or Prophetic traditions), also a revelation from Allah (SWT) but with
Mohammad’s wording, is the teachings of the Prophet Mohammad (PBUH)
taught to him by Allah. It comprises the Prophet’s statements, actions, and
endorsements. It was written during the time of the Messenger, compiled and
authenticated after His death (PBUH) based on written as well as verbal
narrations. Nor does he say (aught) of (his own) Desire (53:3).
Once the Muslim population grew and expanded geographically, their
governmental needs became more complex and required more sophisticated methods
to use alongside the first two sources. Other sources which are based on the Qur’an
and Sunnah were added such as:
1. Ijmaa23: It is the agreement of the Muslim Ummah24 on a legal judgment after
the Prophet (PBUH). The Prophet said: My nation does not meet and consent
on going astray.
2. Qiyas25: It is a process of reasoning by analogy.
3. Ijtihad26: It is the interpretation in context.
These last three sources and other sources which are left off the list are all based
on the Qur’an and the Sunnah. It was reported that the Prophet Mohammad (PBUH) said:
The Prophet’s Sunnah clarifies, illustrates and explains in details all of the concentrated texts of the
Qur’an. The beloved Prophet Mohammad (PBUH) was a walking Qur’an
23
Consensus of opinion amongst the companions of the Prophet or/and amongst Muslim scholar jurists on
a particular issue from an Islamic point of view
24
Groups such as Shi’a are excluded. One of the Shi’a prominent contemporary scholars said: “Among the
essential beliefs of our school of thought is that our Imams occupy a position which no angel who is close
to Allah and no Prophet who was sent has ever reached” (Al-Hukoomah al-Islamiyah by Khomeini, Pp. 52)
25
The analytical thinking of qualified Muslim scholars on the basis of comparison and measurement
26
The diligence based on the views of qualified scholars in contemporary issues, which are based on logic
and analysis
22
12
I left you, with what if you firmly hold on to, you will never go astray: the Book of Allah
(the Qur’an) and my Sunnah (my way).
Moreover, Sharia has evolved based upon three major principles or guidelines:
4. Community’s interests take precedence over individual’s interests.
5. Warding off evil (or harm) takes precedence over bringing of seeking interests (or
benefits).
6. Smaller loss (or harm) cannot be alleviated through prescribing a bigger loss, and
likewise, bigger interest (or benefit) takes precedence over smaller one.
Worship in Islam
Worship is the ultimate goal of the creation: I have only created Jinn and men,
that they may serve Me (51:56). In Islam, worship encompasses every inward and
outward word or act that Allah loves and is pleased with. Examples of outward form of
worship would include praying as well as actions such as planting a tree. The Prophet
Mohammad, (PBUH) declared that If any Muslim plants a tree or sows a field, and a
human, bird or animal eats from it, it shall be reckoned as charity from him. Inward
forms of worship would include believing in Allah (SWT) and believing in economic,
social and environmental justices. However, not every worshiper can have his or her
worship accepted from them and reap the promised rewards. There are two pillars that
must be met to ensure validity and acceptance of the worshiping acts:
13
1. Truthfulness and Sincerity: And they have been commanded no more than this: To
worship Allah, offering Him sincere devotion…(98:5), …it were Best for them if
they were true to Allah (47:21)
2. Following the way of the Messenger Mohammad (PBUH): Actions must be in
accordance with the examples of our beloved Prophet. Say: If ye do love Allah,
follow me: Allah will love you and forgive you your sins; for Allah is OftForgiving, Most Merciful (3:31)
In addition, worship comes with three essential components that need to be
fulfilled: love, fear and hope. The Salaf27 said: “The one who worships Allah with love
only is Zindik28, the one who worships Him with fear only is Khariji29, the one who
worships Him with hope only is Murjii30, and who worships Him with love, fear and
hope is a true believer.” The true believer is the one that alternates between loving Allah
and His Prophets, humbling himself before Allah and fearing His punishment, and
placing his hope in Allah and seeking His Mercy and Paradise. Even those who are
nearest: They hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is
something to take heed of (17:57)
These tenets of worship set the boundaries that guide people’s actions, and restrict
injustices and transgressions against the creation of Allah, such as those committed by
major polluters today. It is only when people’s actions stem from the love of Allah and
His creation, seeking His pleasure, hoping for His rewards (in this life and in the
27
The pious believing predecessors
Irreligious and blasphemous
29
The one who seceded from the main stream of the Muslims and considers sinners as disbelievers
30
Opposite of Khariji
28
14
hereafter), and fearing His wrath and punishment, that human-caused destruction of the
environment can be prevented. Within Islam’s teachings lies the guidance for a state of
harmony between humankind and his Creator and between humankind and the rest of the
creation.
Promise of Islamic Scriptures and Principles
Islam’s advocacy for the environment is deeply rooted in its core spiritual
concepts. There are arguably three major founding concepts for ecological ethics in
Islam. In some literature, these concepts are listed as being four and in other as many as
six. However, this is not a contradiction, as they all branch out of the following major
three principles:
1. Tawhid31 (La-Ilaha-Illa-Allah-Mohmmad-Rassul-Allah) which means that there is
no God but Allah and Mohammad is His Messenger. ‘La-Ilaha-Illa-Allah’ is the
belief in the unity (oneness) of Allah’s Essence and Attributes, and worshipping
Allah alone without partners or associates: Say: He is Allah, The One and Only;
Allah the Eternal, Absolute, He begetteth not, nor is He begotten; and there is
none Like unto Him (112:1-4) and There is nothing whatever like unto Him, and
He is the One That hears and sees (all things) (42:11). The greatest word which
31
This is the unity principle, the oneness of Allah, which in Islam is believed to be the message of all
Prophets and Messengers throughout Men’s history, is the key to Paradise. No amount of good work will
help a person attain Paradise without first establishing Tawhid. That is because Shirk (opposite of Tawhid),
which is associating partners with Allah, nullifies all good actions and deeds. Allah forgives everything but
Shirk. Allah (SWT) said: “Whoever rejects Evil and believes in Allah hath the most trustworthy handhold,
which never breaks.” (2:256) and the Prophet (PBUH) said: “Whoever says (La-Ilaha-Illa-Allah), and
rejects and disbelieves in all that is worshipped besides Allah, his wealth and blood will be protected, and
his account will be with Allah” Sahih Muslim.
15
Allah has revealed to his Prophets and Messengers throughout history, beginning
with Adam and ending with Prophet Mohammad (PBUH) is the testimony of
Tawhid. It is for the purpose of Tawhid that Allah created the creation, sent
Prophets and Messengers, revealed the Divine books, and beautified paradise (for
people of Tawhid) and stoked the flames of hellfire (for the enemies of Tawhid).
The concept of Tawhid asserts the interconnectedness of the creation and forms
the foundation of the holistic approach in Islam (Khalid, 2002). The theoretical
Tawhid of simply knowing that Allah is One is not enough. Tawhid must be
translated into deeds and actions. To be considered a believer, a person’s behavior
and actions need to reflect the belief that Allah is the Creator, the Provider, the
Giver of life and death, the One Who bears the attributes of perfection, and is the
only One Who is deserving of worship (al-Ashqar, 2003). Tawhid is the basis of
Muslims thoughts and actions, covering every aspect of personal and social life
(Saniotis, 2011).
2. Khilafah32 (vicegerency) is declared in the Qur’an placing us as vicegerency and
custodians of Allah’s creation, 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). Allah (SWT) has
blessed us with intellect and reason and assigned us as His representatives on
earth. The role of guardianship is the sacred duty Allah has imposed upon the
human race. This enormous responsibility that was placed on the shoulders of
32
To be a khalifa, is to be a trustee, a vicegerent, or a caretaker
16
humankind is a test. If we are to succeed in this life and the hereafter, we must
exercise our responsibility harmonically with the balanced universe and without
disruption of the order of nature (set by Allah) or corruption of the environment.
Allah (SWT) said: Do not mischief on the earth, after it hath been set in order,
but call on Him with fear and longing (in your hearts): for the Mercy of Allah is
(always) near to those who do good (7:56).
This Khalifa or vicegerency requires humankind to be just and fair in their
dealings. It demands from people to take honest and reasonable actions to
preserve and maintain the balance already established by the Creator.
(Allah) Most Gracious! It is He Who has taught the Qur’an. He has
created man: He has taught him speech (and Intelligence). The sun and
the moon follow courses (exactly) computed; and the herbs and the trees –
Both (alike) bow in adoration. And the Firmament has He Raised high,
and He has set up The Balance (of Justice), in order that ye may not
transgress (due) balance. So establish weight with justice and fall not
short in the balance. It is He Who has spread out the earth for (His)
creatures: Also corn, with (its) leaves and stalk for fodder, and sweetsmelling plants. Then which of the favours of your Lord will ye deny?
(55:1-13)
People hold a special place in Allah’s creation. Having this status over the rest of
the natural world does not contradict or negate the human membership in the
ecology.
17
Like nature, human beings are members of the creation world. They share the
attributes of being God’s creations with the rest of the creation, biotic and abiotic
alike. Every life or living thing is related to every single entity, no matter how
microscopic or gigantic it is. Both man and nature being derived from the same
source and having their Creator as a commonality defines people’s place in the
natural world as well as their relationship with the non-human world in the
ecosystem. We are part of an equilibrium and balanced system in which
everything has its role and place. Scientists throughout history have been
studying and writing about this process for decades, if not centuries. In the
eighteenth century, Carolus Linnaeus, the Swedish botanist who developed a
hierarchal system for classifying living things, proposed this idea of equilibrium
and a cycle of dependence in nature where everything acts to regulate one
another. In the twentieth century Rachel Carson, in her book ‘Silent Spring’,
explained the very important detailed and already existing balance of nature and
spoke against tampering with its precision and delicacy. This speaks to the strong
existing bond that links between the living and non-living worlds because
everything comes from the same fabric of creation.
Khalifa position affirms the human’s duties and responsibilities towards the
creation. This responsibility comes from the fact that unlike any other sentient
being, we have been given the privilege of being able to reason and thus be
ultimately accountable for our actions (Khalid, 2001). This means that every
generation is responsible for leaving the earth in good condition for the
18
generations that come after. No generation is allowed to pollute and degrade the
environment or deplete earth’s natural resources (Saniotis, 2011).
3. Akhirah33 (the hereafter): believing in the hereafter is one of Islam’s central tenets
of faith. This belief gives our lives meaning and purpose beyond just material
gains and physical pleasures. Death is not the ultimate end of things. A life exists
after death and its nature is determined by how we act and behave in this life, nay
- whoever submits His whole self to Allah and is a dower of good – He will get his
reward with his Lord; on such shall be no fear, nor shall they grieve (2:112).
Humankind is not only obligated to be Allah’s vicegerents on Earth, but will be
held accountable on the day of Judgement if they stray away. They must keep
their actions and behavior in check to pass the Last Day’s final test. Moral
principles are somewhat pointless without the belief in the Day of Judgement.
Knowing that there will be consequences encourages people to channel their
actions towards the greater benefit and good in this life and the hereafter. “On the
broader social level, this belief imposes controls on human greed and restrains
people from committing transgressions for which they would ultimately have to
answer” (al-Ashqar, 2003).
Concepts such as Tawhid, Khalifa, and Akhirah form the grounds on which
ecological ethics in Islam are based on and outline the Islamic attitudes towards nature.
Many concepts and principles have been derived from the Qur’an which is the manual
guide for humanity on how to function in the natural world. The Qur’anic teachings and
guidelines dealing with the human community within the creation world could be
33
Life after resurrection
19
described as ‘Ilm ul Khalq’34 which existed fourteen centuries before the Science of
Ecology (Khalid, 1999).
Natural Resources in Islam
As demonstrated in Muslim sacred texts and Sharia law, honest and reasonable
actions must be taken in protecting the environment and using its resources in a
sustainable manner. The relationship between man and the natural world, in Islam, is
mutually complementary. Humankind cannot exist without the natural world. Muslims
are expected to protect the environment and the natural resources at all times
(Karagiannis, 2014). Nature is always valued and justice must be established even during
times of war. In Islam, humans are never to separate themselves from their environmental
obligations (Khalid, 2002), even during times of war. It was reported that Abu Bakr35
instructed his armies not to harm women, children and the infirm, not to kill animals
except for food sustenance, not to burn date palms or cut down fruit trees, and not to
bother monks and to leave them alone. Early Muslims lived their lives with the
understanding that nature with all of its elements is the shared property of all creatures.
People are to use its resources only in a usufruct manner, without damaging, destroying
or wasting what is in their trust (Masri, 1992) because the real owner of things is their
Creator. Allah (SWT) said: O Children of Adam! Wear your beautiful apparel at every
34
35
Knowledge of creation
The first Caliph of Islam after the death of Prophet Mohammad (PBUH)
20
time and place of prayer: eat and drink: But waste not by excess, for Allah loveth not the
wasters (7:31).
Moreover, the geographical settings and local circumstances surrounding the birth
of Islam helped served as the basis for which the conservation of natural resources was
established. In the desert of Saudi Arabia, Muslims had very limited natural resources.
Water, fruit trees and livestock had to be carefully conserved for survival. These
circumstances naturally made Muslims at the time use their environment in a sustainable
manner.
Out of all the natural resources, land, water and air are the most important
resources, because the biosphere36 on our planet is limited to water, a fraction of the
earth’s crust, and the lower part of the atmosphere (Science Desk Reference). Land and
water are essential to both, human existence as well as human development (Ziran, 1999).
The following is a summary of Islam’s attitudes towards land, water, air, plants
and animals.
Land
Land is where the majority of human activities take place, particularly those areas
of land that support agriculture, habitat, and natural resources. For land-use purpose,
Sharia divides land into three different categories: developed lands (amir), undeveloped
lands (mawat) and protective zones (harim). The word amir means in Arabic ‘alive’, the
word mawat means ‘dead’ and the word harim means ‘forbidden’ (Dutton, 1992).
36
Zone of life
21
1. Amir lands or developed lands are those settled by people or used for agriculture.
They comprise of property owned by known owners as well as property whose
owners are not known. The later type of lands include those “set aside by the
government from conquered territory for the benefit of the whole community,
which belongs to the people and so can be hired out but not given away, and land
that reverts to the government if the owner dies without an heir” (Dutton, 1992).
2. Mawat lands or undeveloped lands (the natural environment) fall under the
general Islamic rule of ‘if you bring a dead piece of land back to life, it’s yours’
said the Prophet of Allah (PBUH). Meaning, that if a person develops an
undeveloped land, he or she earns a right to it. However, there are specific actions
by which a land would be considered brought to life or developed. Such actions
can include: irrigating a land that is too dry; draining a land that is too wet;
digging a well or directing a spring to the land in question; clearing the land from
brushes and stones, and levelling its ground; cultivating it; planting crops and
trees on the land; building on it (Dutton, 1992).
3. Harim lands or protective zones are areas surrounding developed land used for the
purpose of protecting the development and ensuring easy access from and to it as
well as preventing impairment of utilities and natural resources. These zones are
municipal common lands managed by people of the settlement, but governing
authorities have the duty of preventing their violations (Bagader et al, 94).
These land divisions are part of the overall environmental measures that are
guided by Sharia. The goal is not only to protect land, but to develop it and help it serve
22
its purpose which it was created for. Helping land reach it maximum potential in
benefiting the creation of Allah, is deeply rooted in Islam.
Water
Water in Islam is governed by the state and equally shared in the community. The
Messenger of Allah (PBUH) said: members of the community are equal partners in three
things: water, fire and pasture (al-Mawardi). If water falls under the control of power
corporates, the poor would suffer immensely.
Recognizing that millions of people die each year simply for not having access to
clean and potable water, an article (Article 31) has been added to the 30 articles of the
Universal Declaration of Human Rights, expressing having access to clean drinking water
as a universal human right; everyone has a right to have access to adequate amount of
water sufficient for one’s health and well-being (The Millennium Development Goals
Report, 2013). Identifying water as a fundamental human right might be a beginning to
good water ethic practice. However, Knechtel eloquently argues that
instead we need to begin by recognizing that we are all part of a radically
embodied hydrocommons, and that we must listen to the differentiated needs of
the multitude of bodies within it. In this watery web, we are all downstream from
one another – as individuals and species, at biological, geological, and semiotic
levels – and we all have responsibility for the well-being of the commons
(Knechtel 2009 p.83-91)
This human right to water is nothing new for Muslims. It has been recognized by
Islam for over fifteen hundred years. In fact, Islam goes even further and states that all
creatures have a right to water, not just human beings. Animals are communities just like
us, as we’re reminded in the Qur’an: there is not an animal (that lives) on the earth, nor a
being that flies on its wings, but (forms Part of) communities like you (6:38).
23
Surprisingly enough, even the word Sharia, is strongly connected to water. It has
“an interesting etymology with strong environmental connotations” (Khalid, 2002). The
path to take or the pathway to water source is referred to in the Arabic language as
Sharia. It is the beaten track by animal traffic leading to water. In the desert environment,
water represents life and so everyone knows of the pathway to water (Sharia).
Purposes of Sharia, in its protection of people’s interests, fall into three
categories; necessities, needs and ameliorates:
1. Necessities are limited to the protection of religion, life, mind, progeny and
property. Their loss leads to the disruption of the system of life, chaos and
corruption.
2. Needs, are those things which bring comfort and ease, and improve the quality of
life. Their loss cause hardship and distress but does not amount to the level of
disrupting the system of life as is the case with necessities.
3. Ameliorates (or luxuries), are things that can improve customs, morals and
characters, and their loss does not disrupt life’ system as it is the case with
necessities, nor does it cause hardship and distress as is the case with needs.
Water is one of the essential elements of life, as stated in the Qur’an, We made
from water every living thing (21:30) and falls under the first category of necessities. As
such, safeguarding and protecting water becomes mandatory in Islam. Additionally, one
of the juristic rules of Islam states that “whatever is indispensable to fulfil the imperative
obligation of preserving life is itself obligatory” (Bagader et al, 1993). This rule adds
more emphasis to the safeguarding of water being an obligatory act. Thus, any action that
24
leads to water loss or water pollution automatically becomes prohibited in Islam. Prophet
Mohammad (PBUH) told us not to waste water even if we’re making ablution37 in a
flowing river. Overconsumption of water is then forbidden even when water is abundant.
Sustainable use of water was demonstrated through the Prophet’s actions as he (PBUH)
would perform ablution using the equivalent of 3 cups of water and bathe using about 14
cups.
The same Sharia rules that lead to the conservation and protection of water
without which we can’t last days, also apply to other natural resources such as air,
without which we can’t even last minutes before we start gasping for it.
Air
The Earth is warmer today than it has been for centuries. Over the last century,
the global average temperature has increased by 0.6 degree Celsius (Bloom, 2010). This
increase in temperature is associated mainly with the emission of carbon dioxide from
energy consumption through the burning of fossil fuels. This high energy consumption is
also producing millions of tons of pollutants every day which fall as acid rain and
destroys life in both land and sea. Mischief has appeared on land and sea because of (the
meed) that the hands of men have earned (30:41).
As an element of the biosphere, air is important in the preservation of life on
earth. Countless terrestrial creatures rely on air for breathing. Air has other functions
besides breathing as well. We are told in the Qur’an, and We send the fecundating winds
(15:22) and it is He Who sendeth the winds like heralds of glad tidings, going before His
37
The act of washing and cleansing oneself in preparation for Salaat
25
Mercy: when they have carried the heavy-laden clouds, We drive them to a land that is
dead make rain to descend thereon, and produce every kind of harvest therewith: thus
shall We raise up the dead: Perchance ye may remember (7:57)
The atmosphere is responsible for many biological and social functions which
renders its conservation an essential element of the conservation of life itself (Bagader et
al, 94). Any act that destroys or denies life is categorically forbidden in Islam. Polluting
and poisoning air simply means disrupting “the very patterning of Allah’s creation that
has uniquely endowed planet earth with a climate suited to the propagation and
sustenance of life” (Khalid, 2001.
Fauna
We are not the only creatures on this planet entitled to care and protection.
Animals are too living creatures of Allah, worthy of the best care possible. We will be
held responsible on the Day of Resurrection for our treatment of Allah’s creatures in this
life. It will be in our best interest to bear this in mind (Izzie Dien, 1992). Animals are
protected by Allah (SWT) and any violation of this protection is a direct violation of
Allah’s orders. Animals are to be treated properly and without cruelty. Over-burdening
them or causing them harm and pain is not permissible. We are told in famous hadiths by
Prophet Mohammad (PBUH) that a women entered hellfire for starving a cat to death,
while a man was forgiven his sins for going to great lengths to quench a dog’s thirst.
There are even guidelines for milking an animal such as a cow. Nails are to be
clipped and the milking must not take place in a time or in a way that would cause harm
to its young. Likewise, “when honey is taken from a beehive, enough should be left for
26
bee’s own use.” (Izzie Dien, 1992). In numerous hadiths, Allah’s Messenger (PBUH)
forbade inciting animals to fight each other, such as cockfighting and the annual bull
killing by the Spaniards. Based on Islamic teachings, a legal Muslim scholar, Izz ad-Din
Ibn Abd As-Salam, in the thirteenth-century summarized animal rights in the following
statement,
The rights of livestock and animals upon man:
These are that he spend on them the provision that their kinds require, even if they
have aged or sickened such that no benefit comes from them; that he not burden
them beyond what they can bear; that he not put them together with anything by
which they would be injured, whether of their own kind or other species, whether
by breaking their bones or butting or wounding; that he slaughter them with
kindness; that when he slaughters them he neither flay their skins nor break their
bones until their bodies have become cold and their lives have passed away; that
he not slaughter their young within their sight but that he isolate them; that he
make comfortable their resting places and watering places; that he put their males
and females together during their mating seasons; that he not discard those which
he takes as game; and neither shoot them with anything that breaks their bones
nor bring about their destruction by any means that renders their meat unlawful to
eat (Izz 1980, p167; Khalid and O‘Brien 1992).
Islamic ethos includes all animals, not just domestic livestock. For example, the
hunting of wild animals is permissible, but with rules and guiding principles. The hunter
must have a reasonable purpose and the hunted must be killed correctly. Hunting an
animal for purposes other than food, such as to place it in a cage, or use it in a circus, or
keep it as a pet is forbidden in Islam (Dutton, 1992). Dutton summarizes the Islamic
hunting rules and said the game is to be killed “by piercing the body (‘aqr) with a spear,
arrow, bullet, etc. or that the game be killed by a trained animal (dog, cheetah, etc.) or
bird (hawk, falcon, etc.). If the hunter can get to the game while it is still alive, without
danger, it should be slaughtered in the same way as domestic animal” (1992). The brutal
commercial killing of wild animals that is taking place today for furs, skins and bones, is
27
not allowed in Islam. The Prophet Muhammad (PBUH) forbade the use of wild animal
skins for floor-coverings or in saddles. It was reported that the Prophet said: Do not ride
on saddles made of silk or leopard skins (Riyad as-Salihin). The concern of Islam for
animals goes beyond just physical wellbeing. A woman was reprimanded by Allah’s
Prophet when he (PBUH) overheard her cursing a camel (Izzie Dien, 1992).
Flora
Prophet Mohammad (PBUH) said, you are not to damage any plant life because
you are the vicegerent of Allah (Mishkat al-Masabih, Vol. 2, p. 387). Islam encourages
plantation, restoration of the wetland and the reviving of the dead land (Haneef, 2002).
The Islamic attitude towards plants is summarized in the Prophet’s following hadiths, No
Muslim, who plants a shoot, except that whatever is eaten or stolen from it, or anyone
obtains the least from it, is considered like paying charity on his behalf until the day of
judgement (Tarmidi) and If the day of resurrection comes upon anyone of you while he
has a seedling in hand, let him plant it (Al-Bukhari, Ahmad and Abu-Dawud).
Natural resources in Islam are commonly shared among man and other species,
and every creature has a right to their use. As a vicegerents, people are responsible for
ensuring the interests of all creatures as well as not depleting resources for future
generations. Therefore, any action that would deny future generations their right to use
these natural resources is forbidden. Islamic attitudes towards natural resources does not
rest solely on the prohibition or abuse, it also includes care and sustainable development.
This development approach of earth’s resources was perfectly put by the fourth Caliph of
28
Islam Ali (RA)38 when he told a man who had reclaimed and developed an abandoned
piece of land: Partake of it gladly, so long as you are a benefactor, not a despoiler; a
cultivator, not a destroyer.
Islamic Environmental Management Systems
The Qur’an and Sunnah lay the blueprint for Muslim’s ecological behavior and
form the basis of Sharia environmental law and practices. As such, Muslims were able to
establish Islamic systems for conserving natural resources and sustaining their
development (Saniotis, 2011; Khalid, 2002; Bagader et al. 1994). These environmental
management systems include the following:
Land resurrection or reclamation (ihyaa al-mawat): As an incentive to invest in
sustainable land use and soil management, people are allowed to undertake
unowned land and put it to beneficial use. Reviving a piece of land by investing in
its development, cultivation, or driving water to it, gives the person ownership
over it so long as the general welfare is not harmed. There are extensive and
detailed rules and regulations that govern land revival practices.
Special reserves (al-hima): For the common good, the state has both the right and
obligation to establish public reserves as conservation zones. These protected
zones should be in the most strategic and proper locations as to provide the
optimum wild life protection and biodiversity maintenance, forestation and
woodland preservation, and watershed conservation and management.
38
Short for (Radi-Allahu ‘Anhu) in Arabic which means (May Allah be pleased with him)
29
Biodiversity is mentioned in the Qur'an in many places such as: He created the
heavens without any pillars that ye can see; He set on the earth mountains
standing firm, lest it should shake with you; and He scattered through it beasts of
all kinds. We send down rain from the sky, land produce on the earth every kind
of noble creature, in pairs. (31:10).
Activities such as hunting, farming, grazing or woodcutting within these zones
may be prohibited or restricted. Prophet Mohammad (PBUH) created such zones
just south of the city of Medina where hunting was forbidden within a four mile
radius as well as a no farming, grazing or woodcutting within a twelve mile
radius.
Inviolable zones (al-harim): Sharia prohibits or restricts the development within
these zones to protect natural resources from impairment and damages. Water
sources and public utilities such as roads should have inviolable zones
“resembling easement to prevent their impairment, to facilitate their use and
maintenance, and to preclude nuisances and hazards” (Bagader et al., 1994).
Municipalities should have these zones that are managed for the long term welfare
of the people. As explained by Haq, these zones also have the purpose of
protecting the Muslim’s interest by making them the property of the Muslim
community (2001) and not the property of the exclusive few powerful and
wealthy individuals.
Land grants (iqtaa): Over time, Muslims implemented a system of land grants. At
least four known types of land grants were in operation by the ninth century
(Saniotis, 2011). These land grants which comprised unused land as well as land
30
with mineral deposits are state-owned and are usually offered to civil servants
such as military personnel or other public officials as donations, but subject to
taxation (Khalid and O’Brien 1992).
State-leased land (ijara): In an effort to encourage productive land use, the Islamic
state allowed individuals to cultivate land in return for rent. The property had to
be used for agriculture, and if it sat for some time without use, or if it entered a
state of environmental degradation, the state would then take the land back or
lease it to a different person (Khalid and O’Brien, 1992).
Charitable endowments (waqf): This is the avenue in which personal
contributions are made for the public good. Muslims are always encouraged to
donate personal property for the benefit of the community. Under a system of
‘charitable endowment’, wealthy individuals could give money or land in support
of community’s interest such as public schools and community parks. For
example, after acquiring a valuable property in Khaybar, Omar ibn al-khattab (the
fourth caliph) went to the Prophet to be advised as to what to do with it. The
Prophet suggested to make it an endowment. Omar’s son reported that Omar gave
it [the property] in charity, declaring that it must not be sold or gifted or
inherited, and that its yield would be devoted to the poor, to kinsfolk, to the
freeing of slaves, for the cause of Allah, for travelers, and for guests (Al-Bukhari
and Muslim).
Office of public inspection (muhtasib): One of the most distinctive qualities of the
Muslim society is the fact that they promote good and eschew evil: ye are the best
of peoples, evolved for mankind, enjoining what is right, forbidding what is
31
wrong, and believing in Allah (3:110). For this reason, the office of hisba was
established by the Islamic state from its early years. The head of this office or
agency is a learned jurist (muhtasib) who is very familiar with the Sharia rules.
The responsibilities of protecting and conserving the environment fall under the
jurisdiction of the muhtasib’s office.
He was responsible for the inspection of markets, roads, buildings,
watercourses, reserves (hima) and so forth. Among his duties were
supervision and enforcement of regulations and standards pertaining to
safety, hygiene, and cleanliness; the removal and disposal of wastes and
pollutants; the prevention and elimination of hazards and nuisances; the
protection of reserves (hima) from violation and trespass; and the
prevention of abuse and ill treatment of animals. He was responsible for
assessing damages and imposing fines and other penalties (Bagader et al.,
1994)
Multiple duties and responsibilities are invested in the muhtassib. These duties
extend to the battle field. During war, Muslim armies are accompanied by a muhtassib
that makes sure that soldiers don’t violate the Islamic codes. In addition to assuring that
army’s practices stay within the guidelines of Islam, muhtassib, also protects prisoners of
war and make sure that they are provided food, water and medicine (Al-Taratib alIdariyya).
The development of such systems is evident of Islam’s possession of strong
environmental principles and ecological ethics. These Sharia guided environmental
measures are designed to help protect the greater good and support humankind’s
ecological vicegerency on earth (Saniotis, 2011). With these valuable Islamic
environmental ethics and principles listed above, why then do Muslim Majority countries
today seem to be in violation of their religion’s ethos and practices?
32
Possible Reasons for Muslims Environmental Indifference
Scholars have proposed a number of reason for why Muslims today are lagging
behind in eco-ethical practices. The followings are some of the possible reasons:
Hisba
Ecological practices, animal protection, and prohibition of unethical behaviors are
all enforced by the office of hisba (Saniotis, 2011). Promoting good and forbidding evil is
the primary duty of an Islamic state: Let there arise out of you a band of people inviting
to all that is good, enjoining what is right, and forbidding what is wrong: They are the
ones to attain felicity (3:104). For this reason, since the beginning of Islam, Islamic state
established the hisba agency. The duties of the hisba’s office are to inspect and supervise
all avenues of life, and to prohibit any unethical behavior or practice. However, today it
has completely disappeared from most Muslim countries practices and reduced to the
service of Islamic rituals in a few others. For example, in Saudi Arabia (the heart of the
Muslim world) the institution of hisba “is now limited to the very restricted area of
making sure that Muslims pray at the proper time” (Izzi Dien, 1992). This is possibly one
of the many reasons why Muslim majority countries today seem to be indifferent towards
the environment and its pressing issues.
Technology
S. H. Nasr, one of today’s world leading experts on Islamic science and
spirituality, believes that Islam intentionally halted technological development once its
environmental threat became evident (Al-Damkhi, 2007). Nevertheless, according to
Saniotis, today’s Muslim majority countries fall into two different technological
33
categories: one category with countries that are able to use technology for their economic
development. The second category comprises of countries that are unable to produce or
use foreign technologies (De Lemos, 2006). Countries in the second category, which are
predominantly Muslim majority countries, represent the equivalent of one-third of the
world (Saniotis, 2011) and are facing serious environmental issues due to their reliance
and dependency on raw material such as crude oil. Muslim “nations are specialised in
selling their natural resources (often with a heavy economic dependence upon a single
natural resource), at very low prices in relation to the prices of consumer goods produced
in the wealthier industrialized centres” (Al-Damkhi, 2008). Some countries produce
around 3 million barrels of crude oil a day at a selling price of about $100 a barre said AlDamkhi. This heavy dependency on fossil fuels for economic development hinders any
possibility of sustainable development in the future (Lal, 1997).
Secularism
Z. Sardar, an author and considered one of the contemporary British Muslim
scholars, states that the economy and technology are not to blame for the poor
environmental track record in Muslim majority countries. He said that the lack of
environmental concern is due to the clear gap between theory and practice (1988). He
argues that the separation of leaders and decision makers from their religion, are to blame
for such a gap. In fact he labeled nearly all Muslim countries as dictatorial regimes and
said that none of them could really be described as an Islamic regime. In agreement, one
of the prominent Muslim figures today ‘Nasr’ said that the so called Islamic world today
is not completely Islamic (1992), “and much that is Islamic lies hidden behind the cover
of Western cultural, scientific, and technological ideas and practices emulated and aped
34
to various degrees of perfection, or rather of imperfection, by Muslims during the past
century and a half” (Al-Damkhi, 2008).
Population and illiteracy
Rapid population increase in the Muslim world is another factor. It is expected
that the Muslim population will increase by 70% by year 2050 which will amount to 30%
of the global population, with almost 3 billion Muslim (http://www.pewforum.org). Also,
according to Splenger, with the exception of Indonesia, today’s illiteracy rates in Muslim
majority countries are estimated at 53% (2005). These factors are forcing decision
makers and planners in many developing Muslim majority countries to focus on issues
such as unemployment and poverty rather than climate impacts and environmental issues.
Mukheibir (2010) argues that for ‘adaptation strategies to climate impacts’ to be taken
seriously by decision makers, they must be integrated with national and local sustainable
development strategies in pursuance of the local development goals and not be viewed
simply as a different planning process.
European colonization
The European colonization of the Muslims between the eighteenth and twentieth
century divided the Muslim world (Saniotis, 2011) and negatively impacted the Muslim
ecological practices with their Cartesianism and their utilitarian view of the natural world
(Nasr, 1997). Ideologies of the Western European powers were materialistic in nature
with the focus of natural resources exploitation (Saniotis, 2011). Even after the
independence of the Muslim Majority countries in North Africa, the Middle-East and
South Asia, colonial power’s institutions remained in place. Often times, rulers of the
35
independent Muslim countries were either selected by the colonialists or had their ways
to a dictatorial power paved for them (Sardar and Malik, 1994). Regimes of Muslim
countries today are almost all with leaderships completely disconnected from its people
and Islam (Sardar, 1988). A leadership that is separated from its people will also be
separated from the environment of its people (Al-Damkhi, 2007), which will lead to a
misused and abused environment.
However, while colonialism can rightfully be blamed for its negative impacts on
environmental practices, it still not clear what ecological practices existed in the Muslim
world prior to the European colonization. This presents an opportunity for some research
to be conducted on the type of Muslim ecological practices existed in the 17th century.
Muslims Rediscovering Islam
Recently, there seems to be an interest among Muslims for environmental reform.
There is an increase in the number of conferences, forums and workshops, regarding the
environment in both Muslim majority countries and western countries involving Muslim
scholars, scientists and activists (Saniotis, 2011). This is a strong indication that Muslims
are becoming more aware of the seriousness of today’s environmental issues. Islamic
NGOs, academics, government figures and Muslim environmental activists from 14
different countries all attended the Kuwait workshop late 2008, and after a three days
meeting, they drew the Muslim 7 Year Action Plan (M7YAP) for Islamic action on the
environment (EMDC, 2008). This project was initiated by Earth-Mates Dialogue Center
(EMDC) with the following objectives:
36
1. To provide an Islamic vision with regard to the environment in general
and climate change in particular.
2. To identify and study the interactions of Islamic civilization with the
environment and offer models for those experiences.
3. To discuss the challenges facing the world particularly global warming
and climate change.
4. To state the characteristics of the Islamic world in general and the
particular characteristics of the different countries in fighting these
challenges.
5. To present projects and experiments that took place in the Islamic world to
deal with climate change and global warming.
6. To survey the different resources and tools stemming from the Islamic
religion and to identify the ones that could be used in carrying out the
operational plan for dealing with the problem.
7. To develop a final draft and blue print of a seven year action plan that may
be applied in the Islamic world to confront the phenomenon of global
warming and climate change. Such plan would contain potential tools,
specific targets and a timetable for implementation (EMDC, 2008).
As environmental issues grow, Muslim environmental concern grows. Not only
that Muslims worldwide are increasingly looking to these Islamic sources and principles
for solutions (Al-Damkhi 2008; Hamed 1993; Izzi Dien 1997; Khalid 2002; Kula 2001;
Mohamed 2007), prominent non-Muslim figures are too recognizing the potential of
Islamic sources for providing answers (Gilliat-Ray and Bryant, 2011). The Prince of
Wales, for example, delivered a lecture at Oxford University in the summer of 2010 titled
‘Islam and the Environment’ alliterating that without sacred traditions such as Islam,
science and technology alone will not be able to solve our environmental issues.
(www.princeofwales.gov.uk).
Whilst scripturally and historically, Islam is equipped to produce active and
practical environmentalists, Muslims today, in general, are not necessary known
for their eco-ethical practices (DeHanas, 2010). Poverty and instability in the
Muslim world are marginalizing the environmental issues, causing efforts to
concentrate on economic development to raise the standards of living, and
keeping Muslim ecological thinking in a dormant state (Nasr, 2003; DeHanas,
2010).
37
Some quantitative studies are showing that Muslims are increasingly becoming
more receptive to global ecological problems in recent years. For example, a study by the
Pew Research Center (2010) on global attitudes and trends towards environmental issues
included a number of Muslim majority countries. Jordanians, Egyptians, Indians, and
Indonesians considered that global climate change a serious problem with percentage
increases in 2010 from 2007 (Pew Research Center 2010: Q45). In the survey, 74% of
Turkish, 70% of Lebanese, 66% of Kenyans, 62% of Indians perceived global climate
change as a very serious problem, and also with percentage increases in 2010 from 2007
(Pew Research Center 2010: Q45). These statistics are indicative of how Muslims in
Muslim majority countries are becoming increasingly concerned with the environmental
issues. This is particularly true in Lebanon, where 41% of Lebanese were very concerned
in 2007, compared with 70% in 2010 (Pew Research Center 2010: Q45).
Moreover, according to Mary Evelyn Tucker, Professor at Yale University and
one of the cofounders of the Forum on Religion and Ecology, Iran and Indonesia are two
countries that exhibit some of the most notable examples of religion and ecology merging
together.
In June 2001 and May 2005, under former President Mohammad Khatami, the
government of Iran and the United Nations Environment Programme sponsored
conferences in Tehran focused on Islamic principles and practices for
environmental protection. The Iranian Constitution identifies Islamic values for
appropriate ecological practices and threatens legal sanctions against those who
do not follow them. In Indonesia projects of tree planting and restoration work
draw on the Islamic principle of maintaining balance (mizaan) in nature. Students
in Islamic boarding schools are taught such principles and are encouraged to
apply the Islamic doctrine of vicegerency regarding the environment (Tucker,
2007).
38
Iran
Today, Iran is most likely the only Muslim majority country where the
government has officially adapted Islamic teachings as a foundation for environmental
ethics (Foltz, 2000). The department of environment in Iran published a statement in
1996 saying that the principles of environmental conservation are found to be within the
general guidelines of Islam and therefore, environmentalists are to encourage Imams to
convey environmental messages to the congregation during Friday Sermons (Foltz,
2001). Additionally, article 50 in Iran’s 1979 constitution reads as follow:
In the Islamic Republic protection of the natural environment, in which the
present and future generations must lead an ever-improving community life, is a
public obligation.
Therefore all activities, economic or otherwise, which may cause irreversible
damage to the environment, are forbidden (Foltz, 2001).
Indonesia
Indonesia, which is the world’s most populous Muslim country, can be an
example to be studied by the rest of the Muslim world. Once heavily covered in forests,
Indonesia has lost over 60 million ha of its forested land in the last 50 years and since
1996, the deforestation has increased to about 2 million ha per year (Saniotis, 2011).
However, the development of an active faith-based movement has been successful at
influencing the political domain (Schwencke, 2012). In 2009, the Indonesian
environmental ministry introduced an eco-pesantren pilot program to 90 pesnatren
boarding schools in Central Java. The state environment minister Gusti Muhammad Hatta
stated that 4 million pesantren students are engaged with communities and villages in
search of environmental solutions (Saniotis, 2011). One of the students said that for every
39
tree we have to cut down, we must plant two more (Gelling, 2009). An increasing number
of pesantrens networks are going green. Seeing the benefits of possibly having all of the
country’s 17000 pesantren adopt some type of an environmental program is encouraging
the Indonesian government to aggressively promote such programs (Gelling, 2009).
The Secretary General of the Alliance of Religions and Conservation (ARC),
Martin Palmer, said that Indonesian Muslims have on separate occasions coordinated
enormous effort to protect their environment. “There have been several impressive
initiatives, including in 2003, when pupils from 19 Islamic boarding schools (pesantren)
managed to persuade the Indonesian Government to create a national park and in the
process protect their river from pollution.”
(http://wwf.panda.org/what_we_do/endangered_species/elephants/)
Also, as a result of decades of hunting, logging and unsustainable plantations
practices, Indonesia experienced a massive loss of wildlife. According to Dr. Fachruddin
Mangunjaya (Religion and Environment Program Manager at National University’s
Institute for Research and Community Service), Indonesia now has less than 400 tigers,
200 rhinos, several thousand elephants, and few thousand orangutans. In September
2013, Muslim leaders from the Indonesian Ulema Council (MUI), Indonesia’s top
Muslim clerical body, went on a field trip co-organized by World wildlife fund (WWF)
in Indonesia, UNAS (National University), and ARC (Alliance of Religions and
Conservation). They visited sites in Sumatra and the Tesso Nilo National Park which is a
rich biodiversity place for critically endangered Sumatran elephants and tigers. After
conversing with the village representatives and answering some of their questions
regarding the status of animals like elephants and tigers in Islam, it had become apparent
40
to MUI scholars and leaders that people are looking for guidance on how to act with
wildlife. In January of 2014, MUI issued one of the first fatwa of its kind. The fatwa
requires, of the 200 million Muslims in Indonesia, to protect the endangered species such
as tigers, rhinos, elephants and orangutans.
Regarding this fatwa, Dr. Hayu Prabowo, Head of the MUI’s Agency for
Honoring Environment and Natural Resources, an agency established in 2010 with the
aim of contributing to Indonesia’s environmental well-being said,
This fatwa is issued to give an explanation, as well as guidance, to all Muslims in
Indonesia on the sharia law perspective on issues related to animal conservation,
… Animals are viewed in Islam as being key parts of an ecosystem that in the
end, also benefits the livelihood of human beings, … At this time of
environmental crisis it is so important to remember our religious beliefs and
values, … Muslims must change their behavior in accordance with Islam and
with Allah so that other species can live in peace.
Martin Palmer, Secretary General of ARC, notes,
We hope the announcement of this new fatwa in the most populous Muslim
country in the world will inspire other fellow Muslims worldwide to protect
threatened wildlife and their habitats. Often environmental issues are debated only
in terms of economics. This fatwa reminds us that most people are motivated by
beliefs and values, not just by money. It is an exciting and defining moment for
both Islam and for the greater protection of God’s Creation
(http://wwf.panda.org/what_we_do/endangered_species/elephants/?217531/Indon
esian-Muslim-Council-Issues-Fatwa-to-Protect-Threatened-Animals)
Egypt
The Muslim Brotherhood, an Egyptian organization, focusing on ecology and
nature conservation, proposed a plan that would fight all types of pollution during their
legislative election campaign in 2005. The group initiated an Islamic policy on the
environment after the election of one of its members, Mohamed Morsi, as the President
of Egypt amid the overthrow of Hosni Mubarak’s regime during the Arab Spring in 2011.
41
Dr. Morsi was Egypt's first ever democratically elected president and he perceived
pollution as the greatest challenges facing Egypt. Under his presidency, the Ministry for
Environmental Affairs led the Clean Homeland Campaign which was aimed at cleaning
the streets of Egypt, especially those in the impoverished neighborhoods of big cities.
The homeland cleaning project was interrupted by the military coup in 2013.
Palestine
Next door, the Palestinian group Hamas was founded to liberate Palestine from
the Israeli occupation. During the 2006 Palestinian parliamentary elections, Hamas won a
decisive Palestinian majority and became the governing party. As reported in their
legislative elections program (2006), Hamas aware of the serious environmental
problems facing the country proposed an environmental policy that would work on
cleaning the environmental pollution of Palestine caused by the Israeli occupation.
However, Israel and Egypt managed to impose a devastating economic blockade on Gaza
and completely sealed their borders. Still, Hamas’s ministries of Agriculture and Social
Affairs managed to launch a campaign in 2010 to plant one million olive trees in Gaza
just to have thousands of productive olive trees deliberately uprooted by Israeli forces
(Karagiannis, 2014).
Africa
A number of environmental groups and organizations from different African
countries (Kenya, Zambia, Tanzania, Zimbabwe and South Africa) have joined their
efforts and formed one of the most active environmental networks named the African
Muslim Environmental Network (AMEN) (Karagiannis, 2014). Muslim leaders, from
42
Kenya, Zambia, Tanzania, Zimbabwe and South Africa, are cooperatively working
together to fight poverty and environmental degradation in their communities under the
banner of AMEN. It was officially launched in 2006 with the vision titled, ‘African
Muslims helping African Muslims helping the Earth’ (http://www.arcworld.org).
The primary focus of AMEN is to promote information-sharing and networking
between Islamic groups and organizations around Africa, as well as supporting Masjids in
becoming key players in sustainable projects. Such projects include,
encouraging sustainable fishing in Kenya and organic honey production in
Zambia, and the organization hopes to expand to other Muslim countries and
organizations in sub-Saharan Africa. A member of the Alliance of Religions and
Conservation (ARC), AMEN grew out of a 2005 meeting in Mombasa, Kenya,
sponsored by ARC, the Muslim Civic Education Trust, and the World Bank. As
AMEN is currently awaiting new funding, Muslim faith groups supported by the
network are continuing their environmental work independently
(http://berkleycenter.georgetown.edu/organizations/african-muslim-environmentnetwork).
Muslims in Western Countries
Muslims in Western countries have increased their environmentalism efforts.
Many eco-Muslim groups worldwide have formed in the past decade. For example, a
study conducted by Gilliat-Ray and Bryant (2011) found that Muslims in Britain have
formed many environmental action groups involved in a number of projects aiming at
promoting sustainability and environmental conservation. Gilliat-Ray and Bryant also
noted that the efforts of the Muslims involved in the grassroots environmental activities
“are indicative of an important new sense of agency, belonging, and ownership of local
spaces among Muslims in Britain” (2011).
43
By 2010 there were six regional Islamic environmental groups in Britain (WIN,
RITE, SHiNE, Earth Guardians, MINE, and WELCOME) and one international
body (Islamic Foundation for Ecology and Environmental Sciences, IFEES)…
These groups have been primarily organized by and for Muslims, and are inspired
by what the founders regard as the principles of conservation and environmental
awareness embedded in Islamic sources (Gilliat-Ray and Bryant, 2011).
Islamic Foundation for Ecology and Environmental Sciences (IFEES)
The Birmingham based organization, IFEES, is the most notable one of them all.
The organization has grown rapidly since it was first founded by Fazlun Khalid in the
80’s and has become well-established internationally. Very active in its commitment to
the promotion of Islamic environmental ethics and principles, it publishes a newsletter
(Eco-Islam) and provides advice, guidance and resources for Islamic organizations and
Masjids. It also joint the UK Lifemakers foundation, in the publication of a free
downloadable handbook called the Green Guide for Muslims. The hand book is a clear
guide for how Muslims can limit the impact of climate change, and is funded by the
largest Islamic charity organization in the UK named ‘Muslim Hands’ (Gilliat-Ray and
Bryant, 2011). The main goals of IFEES are summarized in the followings:
1. Changing Muslims attitudes and environmental behaviors through Islamic
ecological teachings.
2. Combating poverty by promoting the implementation of ecological
sustainable developments.
3. Advancing and developing Islamic science natural resource management.
4. Working with communities, NGOS and governments to develop Islamic
green projects (IFEES website http://www.ifees.org.uk/).
Using audio-visual and other means to organize rubbish-collection working
groups and motivate the Muslims of Birmingham to improve the city’s urban landscape,
IFEES ran an anti-litter campaign in Birmingham called ‘Clean Medina’ (Gilliat-Ray and
Bryant, 2011). Medina means ‘city’ in Arabic. Applying Islamic terminology, a movie
bearing the same name as their anti-litter campaign, presented a young Muslim declaring
jihad on trash and another singing environmental rap songs (Saniotis, 2011). The
organization is also involved in environmental programs in countries such as Indonesia
and Zanzibar. In Zanzibar, the organization is working to make the fisherman more in
tuned with Islamic environmental ethos to help curve their fishing behaviors and
44
practices which are using bombing and destroying the coral reefs and fish breeding
grounds (Dickinson, 2005). This work is relying on Imams and school teachers to
communicate Qur’anic ethical messages to the masses. In addition, the organization
established a controlled and supervised hima zone (Khalid 2005).
London Islamic Network for the Environment (LINE)
LINE is a community-based organization founded by Muzzamal Hussain in 2004.
It was the UK’s first local Islamic ecological action group. It initiated a number of
groundbreaking activities including a demonstration where protesters marched along
‘curry avenue’, Brick Lane wearing snorkels and flippers expressing the dangers of
flooding caused by climate change and rising sea-levels in Bangladesh (DeHanas, 2010).
Wisdom in Nature (WIN)
WIN evolved out of LINE and was established in 2009. Hussain stated that the
holistic approach of encompassing environmental, spiritual and social dimensions, as
well as including everyone Muslim and the non-Muslim alike; necessitate a change in the
name to make it congruent with the organization’s focus (Hussain, 2009). Looking back
at his early days of activism, Hussain said,
in the 1990s, there were very few people who were actively promoting awareness
of environmental ethics amongst Muslim communities in the UK. There was the
occasional public talk at which after a bit of listening the nodding of heads,
questions and answers and momentary inspiration, the audience would return
home and re-immerse themselves into their normal routine. Of course, whilst
seeds would have been sown, the dispersed and rare nature of enthusiastic
environmentalists in Muslim communities meant that any progress would confine
itself to a small sphere of possibilities (Hussain 2009).
The chair and founder of both LINE and WIN, Muzammal Hussain acknowledged
the uphill struggle of Muslim environmental activism in London, but he believed that the
45
small group of young Muslim activist in London are prepared for action. “Global issues
such as climate change are very important, especially with their impact on Muslim
society. When an Imam does give a Friday sermon on the environment, it always goes
down well.” (Vidal, 2007).
Reading Islamic Vicegerency for the Environment (RITE)
RITE is a community group with the vision of bringing wider appreciation of the
environment (Allah’s creation). Although RITE was established in 2009, coinciding with
World Environment Day, the seeds were planted several years earlier when Huzammal
Hussain delivered a speech on GM foods at the meeting that took place in Reading on
‘Islam and the Environment’(Hussain 2009). The group “works with mosques and
community organizations to raise awareness of environmental issues and assists them in
running events or activities with their members and networks.” (http://rite.btik.com).
Sheffield Islamic Network for the Environment (SHiNE)
SHiNE a ground level group with no major political agenda. It works locally on
grassroots environmental projects to help improve the local environment in the best way
possible. That process can come in many forms. The group’s efforts are informed by the
Qur’an and the teachings of the Prophet Mohamed (PBUH). SHiNE’s members pray that
their efforts are successful and that the whole of humanity benefits from their work
(www.shineonline.org.uk). SHiNE partook in the national ‘Big Clean’ project campaign
that took place in April 2009. Their efforts were concentrated towards cleaning the area
surrounding a local mosque (Masjid Umar).
46
The project as small as it may be, is a reflection of how a particular group of
British Muslims felt at home and expressed a sense of community (Gilliat Ray and
Bryant, 2011). Just a decade ago, Muslims in Europe were still working on strengthening
their internal infrastructures, and bonding and connecting with one another within their
own religious communities (Fetzer and Soper 2004). But now, with their internal states
being strong and well developed, there focus is shifting towards bridging activities and
projects that close the gabs between Muslims and non-Muslims and strengthen the
extended communities in which they live (Fetzer and Soper 2004).
Earth Guardians, Leicester
Earth Guardians is a small group that was established in 2008. Their goal is to
guide Muslim and non-Muslim communities towards Islamic environmentalism.
Working with Leicester City Council, ‘Earth Guardians’ held a one-day conference on
‘Islam and Sustainability’ in 2009. The group “has also been active with rubbish
collection and re-planting of neglected public areas. The founder of Earth Guardians is
committed to increasing urban greenery, urban gardening, and inner city food production,
and via a Royal Horticultural Society course, intends to move into gardening as a career.”
(Gilliat Ray and Bryant, 2011).
Midlands Islamic Network for the Environment (MINE)
The main person behind the establishment of MINE in the city of Birmingham is
Rianne ten Veen. She is a Dutch convert to Islam who works for an International NGO.
Rianne ten Veen interest in environmental issues preceded her becoming a Muslim.
Rianne ten Veen was quoted saying “I was impressed by what both the Qur’an and the
47
example of the Prophet Muhammad teach us about looking after God’s creation…
submitting to God and doing our best to be God’s vicegerent (khalifa) or guardian to the
earth’ (Emel magazine, June 2010). The goal of MINE is to increase environmental
awareness, share environment-related information and events, and provide training and
social events. https://muslimbirmingham.wordpress.com/mine-and-homeplanet-show/.
For example, MINE supported
an event at Birmingham Botanical Gardens on Bank Holiday Monday, 26 May
2008. The city’s ‘Friends of the Earth’ group and the Faith Leaders ‘Faiths for the
City’ initiative organized a joint event, ‘Believing in our Environment’. …, it is
difficult to know what impact this event had upon those who spoke or attended,
but at the very least it seems that ten Veen’s contribution might have helped
visitors from different faith communities to consider environmental ethics from an
Islamic perspective (Gilliat Ray and Bryant, 2011).
Welsh Environmental Link Creating Opportunities for Muslim Engagement
(WELCOME)
WELCOME was established in 2009 as a project to share Islamic information.
Due to the lack of enough committed regular members, WELCOME‘s focus is in
providing support to other voluntary groups as a way of spreading information about
Islamic environmentalism. “Nevertheless, via social activities rather than formal regular
meetings, the pioneers of WELCOME have sought to inculcate environmental awareness
by organizing day trips for local Muslims and their families, especially to places of
significance for conservation.” (Gilliat Ray and Bryant, 2011).
48
Muslim Green Team
Muslim Green Team is a campaign of the Service Corps department of the
Muslim American Society (MAS). MAS is a charitable, religious, social, cultural and
educational, organization. Corps established Muslim Green Team. The chief objectives
of the Muslim Green Team are:
To fulfill our duty to Allah (swt) in adopting environmentally friendly practices.
To contribute to the increasingly global effort to reverse the effects of
environmentally-irresponsible practices.
To raise awareness about environmental issues within the Muslim community.
To demonstrate the environmental message of Islam.
To contribute the unique, Islamic perspective of the environment to the national
and global environmental conversation.
(https://muslimenvironment.wordpress.com/category/environmental-projectsusing-islam/muslim-green-team/)
The Muslim Green Team in the Washington, DC, Metro area is an organized
group of Muslims who share the same goal. Their goal is to put an end to the damaging
impacts of climate change. Using the ADAMS (All Dulles Area Muslim Society) center
as home, the DC green Muslims organize Ramadan Iftars where Muslims come together
to break the Ramadan fast and talk about how young leaders can take tangible steps
towards building a larger Green Muslim movement (Abdul-Matin, 2010). In 2007, they
held a “green iftar” campaign and encouraged Muslims to buy local produce (Saniotis,
2011). They also encourage local Masjids in the area to use solar power for heating water
for worshipper’s ablutions (Feder, 2009). Setting a goal of cutting the carbon footprint of
its 5000 families by 10% in one year, ADAMS was able to achieve its goal through
having their congregants reduce their driving, installing solar panels, and upgrading their
interior lighting (Feder, 2009). Since their first gathering in 2007, Green Muslims
49
continued organizing events “to raise awareness, develop tool-kits that include practical
tips on protecting the environment, and volunteer opportunities for youth.”
(http://www.greenmuslims.org).
These Muslim groups and organizations may be small-scale, but it is a reflection
of how active and committed Muslims in the west are to the promotion of environmental
conservation. It was reported by Aisha (RA), that the Prophet was asked: “What deeds
are loved most by Allah?” He replied, “The most regular constant deeds even though they
may be few.” He added, “Don’t take upon yourselves, except the deeds which are within
your ability.” (Al-Bukhari).
In Britain, the Internet, Islamic radio stations, and Islamic satellite channels have
given Muslim environmentalists an avenue to convey their sustainable environmental
messages (Ball, 2008) and facilitate developing environmental activities groups. This
avenue was put to use by the London-based ‘Islam Channel’ which ran a pilot program
“How Green is your Deen?’ in 2007(Ball, 2008). Similarly, a Muslim Community Radio
(MCR) station in London made the subject of environmental responsibility the focus of
its broadcasting during the Muslim fasting month (Ramadan). DeHanas (2010)
investigated the MCR (87.8 FM) broadcasting campaign in the East End of London,
focusing only on the Women’s Hour radio programming during the month of Ramadan in
2007. About every ten minute during the broadcast, a pre-recorded musical jingle with
two young male voices pleasantly interrupts the program with the following street rap
style lyrics:
MCR
50
Authu bilahi minash shaitanu rajeem (I seek refuge with Allah from the accursed
satan)
Bismillah ir-rahman ir-raheem (in the name of Allah the Compassionate, the
Merciful)
Keep your deen clean
Keep your scene clean
Drop your rubbish in the bin
Yo!
This is Muslim Community Radio!
DeHanas concludes that programs such as the Women’s Hour environmental
campaign have
significant potential to motivate ecological collective action… If large-scale
environmental action is to be catalysed in Tower Hamlets, Muslim women are
well positioned to play a leading role. Muslim females currently have the highest
levels of academic achievement of any subgroup in Tower Hamlets schools
(Dench, Gavron and Young, 2006: 142). Muslim mothers are typically the
predominant influence in the socialization and values education of their next
generation. Based on the high profile of environmentalism in Women’s Hour
programming and the apparent enthusiastic response among listeners, there is
room for healthy optimism that an Islamic environmentalism can take root, if it is
not underway already.
In general, Muslim scholars are becoming more and more involved in the
environmental movement. The fatwas listed below are examples of how Muslim learned
men are responding to certain environmental situations, and how they are willing to
engage with their communities.
Australia
A study was conducted in Australia by Lawson and Miller (2011), aiming at
researching the degree of awareness and engagement of religious communities in the
State of Victoria regarding their current environmental issues. Taking into consideration
Victoria’s water crisis, Imams of Melbourne issued a fatwa (ruling) allowing worshipers
to wash once when making ablution instead of three (the norm). The fatwa in this case
51
represents the responsiveness of Melbourne’s Imams to the situation as well as their
willing engagement within the community. It is worth noting here that there exist
another well-known Islamic form of ablution (dry ablution using pure soil) called
‘tayammum’, but Imams did not see it as the appropriate form of ablution for the
Muslims of Melbourne since water was readily available for them.
Muslim Environmental Thinkers
Ecological insights of Muslim scholars and thinkers which are based on Islamic
environmental ethics give good indication of how much or how little Muslim Ecological
behavior is affected by their own understandings and interpretations of Islam. Today,
there are many Muslim environmental thinkers living in western countries and in Muslim
majority countries, however, three scholars exemplify this ethic. They are Seyyed
Hossain Nasr, Fazlun Khalid and Tarik Ramadan (Saniotis, 2011).
Seyyed Hossain Nasr Professor of Islamic Studies at George Washington
University and founder of the Iranian Academy of Philosophy, is considered to be one of
the world’s leading experts on Islamic science and spirituality. As we saw above, He
argues, that today’s environmental crisis is the result of the reductionist view of nature
which has been advocated by modern secular science (Nasr, 1996); Humanism, which
was triggered by the European Renaissance, gave birth to the desacralisation of nature
which became an object of exploitation.
Fazlun Khalid, an ecologist and founder of Islamic Foundation for Ecology and
Environmental Sciences in Birmingham England, believes that Islamic teaching sets
52
limits to human behavior against excess within four principles: Tawhid, Fitra, Mizan, and
Khalifa. We understand form these four principles that all of the creation originated from
the same source ‘Allah’ in an exact and balanced manner, it was intended to function as a
whole, and humankind is part of the creation world but with the element of choice, that
allows him to “choose to act against the divine Will using the very gift of reasoning
bestowed upon it by the Creator. Submission to the divine will, the natural law that holds
in check the instincts of the predator, is the way to uphold our responsibilities as the
Creator’s Khalif. Humankind are the guardians of the natural order” (Khalid, 2002)
Tariq Ramadan, a Swiss academic, philosopher and professor of Contemporary
Islamic Studies in the Faculty of Oriental Studies at the University of Oxford, believes
that Muslim majority countries have engrossed themselves with western consumerism
and they need to return to the teachings of Islam. Ramadan indicates that Muslim’s
unawareness of environmental issues is due in part to their adaptation of the western style
of consumeristic behavior (Ramadan, 2004).
Research Project
The inspiration behind this research project is that solutions to environmental
problems must look beyond individuals as economic actors and consider the spiritual
dimensions of their ideas and motives. The economic systems in place today have made
consumerism the governing parameter for societies (Malkawi, 2002). The impact of
capitalism which has become the global economy called globalization, is in part
responsible for the over exploitation of natural resources. The environmental movement
cannot be expected to make true progress and necessary changes without first changing
53
peoples’ attitude and behaviors towards the natural world, and peoples’ behaviors cannot
be expected to change under the Capitalism system.
The Capitalism economy looks at the needs and benefits as they are, not as the
society should be. Thus, man is viewed as a purely materialistic creature, with no
relevance to his spiritual needs, ethical thoughts, and moral objectives. Capitalism
does not give weight to any value, except to the material value of the product and
the material nature of the human need. Cheating in the economic sense is valuable
as long as it leads to profitability (Enron and Arthur Anderson). Monopoly is
feasible economically, while it can be maintained and supported (Microsoft).
Under capitalism, feeding a poor (wealth distribution) may be done only if it
brings a material benefit, such as tax break. But it will not happen in response to
an order from God or in pursuit of God’s pleasure and satisfaction (Malkawi,
2002)
We are in need of faith-based environmental activism that would restore nature its
sacredness which has been stripped away by secularism and modern science. Muslim
psyche was not immune from the effects of such secularistic views and practices (Nasr,
1996). The only way to prevent human-caused destruction of the environment, is to view
nature and the rest of the creation as having inherent value. In mitigating the overexploitation of natural resources and saving the environment from further damage, we
must first change the core attitude of people towards nature, which is the most
responsible driver of such actions. Even though today Muslims are not necessarily known
for their eco-ethical practices (DeHanas, 2010), still Islam is equipped both scripturally
and historically to produce active and practical environmentalists, and lead the way to a
54
sustainable environment. Muslim scholars, leaders and Imams can play a major role in
the fight against ‘eco-terrorism’. They can change Muslims attitudes and environmental
behaviors through promoting awareness of Islamic environmental ethics.
Islam’s moderation, promotes environmental sustainability and teaches against
human greed, overconsumption and extreme exploitation of resources. It sets limits on
human behavior. Islamic institutions, particularly in the west, can help establish a
realistic and meaningful environmental movement. This movement can change people’s
attitude towards the natural world. Without a constant reminder of their responsibilities as
vicegerents of the earth, people will remain unjust and their irrationality will continue to
supersede their actions (Bagader et al., 1994). Initiating educational programs and
seriously getting involved in practical environmental activities, Islamic Centers and
Masjids in the U.S. can close the gap between the theory of Islamic environment and the
practices amongst Muslims.
The work in this research is aimed at investigating Imams’ environmental views
and actions in the greater Seattle area. This study is set to reveal whether Imams are:
Aware and concerned about today’s environmental crisis
Working towards bringing awareness to their congregations
Including environmental topics in their Friday Sermons
Engaged in any educational program or community work concerning the
environment
Familiarizing Muslims with how the Creator has entrusted them part of His power
on earth, making vicegerency (Khalifa) their central role on earth
55
An in-depth one-on-one interview was conducted with several Imams in the
Seattle greater area. The Information gathered from the interviews was organized and
analyzed for ideas, links and patterns that could be used to present informative
suggestions.
56
CHAPTER 3: Methodology
To complete this research, information was gathered about what Imams of local
Masjids are doing to educate the Muslims about today’s environmental crisis and their
responsibilities towards nature bestowed upon them by Allah (SWT) as vicegerents
(Khalifa) on this Earth. This information was obtained from in-depth, one-on-one
interviews with a number of local Imams. The interviews were conducted and guided by
one interviewer (me), which gave consistency to the interpretation of the collected
information. The data was organized in a systematic way and then analyzed for patterns.
This chapter provides details about the informants, data collection and analysis
techniques used in this research study.
Informants
The participants’ willingness to share their views, opinions and ideas played a
major factor in the selection process. The interviewees consisted of several Imams in the
greater Seattle area. A total of six Imams were interviewed. Three Imams were in their
thirties, two in their forties, and one in his fifties. They all had a college education and all
have been working as Imams in the U.S for many years. There were all from different
backgrounds and upbringing. The countries these Imams come from are: Indonesia (1),
Cambodia (1), Egypt (1), Somalia (2) and the U.S. (1).
57
Data collection
The data collected from the interviews was fundamental to the completion of my
final thesis research work. The information obtained during the interviewing process was
collected and used in accordance with the Evergreen State College’s Human Subjects
Review Process. Prior to the start of the interviews, the interviewees all agreed to serve as
a subject in my research project. It was explained to them that the purpose of the
interviews was to gather information about the awareness level inside their Masjids of
today’s environmental issues, the Masjids involvement (if any) in programs or activities
concerning the environment, and how to encourage Muslims to get involved in the
greening of their communities. To ensure confidentiality, names of the informants and
identifying information about them was not displayed in any way in the final research
paper. Informants understood that the risks to them were minimal and all agreed to be
audio recorded for this project without compensation of any kind. Subjects were also
informed that they could skip any question or stop the interview and withdraw their full
participation from the study at any point before or during the interview without penalty.
In addition, access to my thesis paper was made available to the interviewed subjects,
upon request through The Evergreen State College’s online library, as well as a hard copy
located in the Evergreen library’s archival section. The interview information was shared
only with my faculty reader, Dr. Kevin Francis. All digital information and data gathered
from the interview process was appropriately deleted, and all paper copies of the
transcribed interviews were destroyed upon completion of the final draft. The interviews
were guided by a checklist of questions, audio-taped, and transcribed verbatim. The
length of these interviews varied between 21 and 38 minutes with a mean of about 27
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minutes. The Imams were asked eleven questions which could be expanded upon. Some
detailed follow up questions were also necessary to get a complete and full understanding
of the interviewees’ views.
Interview Questions
1. What is environmentalism from an Islamic perspective?
2. As an Imam and a community leader, what does the environmental
movement mean to you?
3. Are you worried or concerned about today’s environmental crisis?
4. Using Islamic terms, how would you label pollution and other activities and
behaviors that are driving our natural resources towards a complete
depletion?
5. Do you think that people in your Masjid are aware of today’s environmental
issues?
6. Are environmental issues on the topic list of your Friday Sermons?
7. What are you doing to make sure that Muslims who attend your Masjid are
part of the environmental solution and not the problem?
8. Is your Masjid engaged in any local environmental educational program, or
with other community members on issues concerning the environment?
9. Would you be in support of implementing stricter environmental
regulations?
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10. Are you in support of achieving economic prosperity, even if it is at the
expense of the health of our environment?
11. What can Imams do to help Muslims in North America feel at home, so that
they can become productive citizens, and help enhance our planet’s
ecological state?
Data analysis
Analysis of data is a process of examining, systematically organizing and
presenting information in search of useful themes and ideas (Minichiello et al, 1995). The
purpose is to find some sense and meaning in the information collected. After
transcribing verbatim the interviews, the answers for each questioned were compared
with the goal of identifying themes and finding patterns.
*Outside of some follow-up questions, all Imams received the same questions in the same
order
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CHAPTER 4: Results & Discussion
Questions 1 & 2:
“What is environmentalism from an Islamic perspective?” and
“As an Imam and a community leader, what does the environmental movement
mean to you?”
Two out of six Imams were not familiar with the term ‘environmentalism’.
English was not their first language and they had never used this term in English.
However, once I translated the term to Arabic and explained its relation to the term
environment, they all had much to share about it from an Islamic perspective.
In response to these first two questions, three terms protect, care, and nourish
were all used by five out of six Imams in reference to Islam’s attitude towards fauna,
flora and the rest of the creation world. As one Imam stated, “basically,
environmentalism from an Islamic perspective is carrying and nourishing the Earth that
God Almighty gave us, so that you know, we can leave it in good condition for those who
come after us to inherent”. Statements by other Imams such as “environmentalism in
Islam is a way of life “and “environmentalism is an act of worship in Islam” are
indicative of the great importance environmentalism holds in Islam.
Only one Imam out of six did not use the terms protect, care and nourish, when
answering these first two questions, but instead explained how Allah created this
balanced universe and He (SWT) “doesn’t want us to interrupt this perfect balance which
He had establish, and we need to maintain as the Prophet (PBUH) told us in His Sunnah.”
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He stated that “environmentalism in Islam is keeping and maintaining the balance which
Allah has already established.” He even went as far as saying that environmentalism “is
the foundation of our Tawhid”. That is why, he said, Allah created great signs
surrounding us to reflect and pounder on, so that we “come to know that Allah is alone
without any partners.” He continued explaining how we’re not able to see Allah with our
naked eyes, but we can certainly “see Him through His Ayat (signs) which He displayed
on the universe.” These signs exhibit Allah’s great attributes. “We can see Him [Allah]
through His attributes, the attribute of Qudrah (ability), the attribute of Ilm (knowledge),
the attribute of Hikmah (wisdom), these magnificent attributes and qualities of Allah
(SWT) we can see with our naked eyes through His creation. That is why we Muslims
always say ‘AllahuAkbar’ (Allah is great)”.
Only one other Imam shared a similar comment along with his answers for the
first two questions and said “Many Ayats in the Qur’an ask us to look, you know, to all
the creation” to see Allah’s greatness. However, this does not mean that the other four
Imams don’t share the same belief that Allah (SWT) has created these signs (Ayat) for
human beings needs and objectives such as contemplation and worship. This is a
common knowledge amongst Muslims.
In response to the second question, all six Imams acknowledged the importance of
the environmental movement in our lives today, and in the lives of future generations.
One particular Imam said that the environmental movement “…means a lot, it means that
my children will have a better future, it means, that you know, that the community will be
more stable, it means that it will be less wars. Because when things in nature change, the
human behavior also changes with it. So it means a lot to all of us.”
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One Imam considers the environmental movement a necessary reforming act and
said that “any reforming act that helps people, where human beings can get benefit from
it, is considered an act of worship. Allah (SWT) said whoever causes it to live; it is as if
he caused everyone to live39. When you take care of the environment, you are helping
people to live.”
A similar comment was made when another Imam said that the environmental
movement seeks to protect the environment which in turn protects us. “When we protect
and take care of our environment, it means that we are protecting ourselves and our
resources. So without the health of the environment, the life will not be good.”
The Imams statements illustrate the importance of protecting the natural resources
for people’s wellbeing. They all recognize the importance of the environmental
movement and its vital role in securing people’s basic physical and, most importantly,
spiritual needs. Because, Muslims understand that worshiping Allah is the purpose of the
entire ‘khalq’ (creation or environment).
Question 3:
“Are you worried or concerned about today’s environmental crisis?”
As expected, six out of six Imams showed concern over the environmental issues
we’re experiencing today. They all expressed their concern in statements such as “Yes,
we worry about that”, “yes, this is everybody’s concern”, “Yes, everyone should be
worried about that”, “we worry about that, and I think, uh, many Muslim organizations
39
And if anyone saved a life, it would be as if he saved the life of the whole people (Qur’an 5:32)
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have this [environmental concern]”, “Yeah, I’m very worried and concerned about where
we’re headed” and “Yes, as Muslims, we should be worried and we should be
concerned”.
It is evident in the interviewees’ comments and statements that they are all aware
of the magnitude of human activities impacts on the natural world. However, their
expressed concerns stem from a range of practical, moral and spiritual reasons.
One out of six Imams had a moral ground for his concerns. He attributed people’s
bad behaviors towards the environment to greed and ego. In his answer he said: “Yeah,
yeah, because human being, sometimes because of the greed and ego, they don’t care
about the suffering of the others or polluting the environment. Like, uh, building
factories, you know, in the middle of the place that supposed to be protected”.
Three Imams out of six gave practical reasoning for their concern and made
specific mention of climate and weather as a serious issue:
Because it is horrible the way the people are harming the environment today. We
see how the weather and the water is harmed by the people, and how it is
damaging the lives of many people.
Yes, right now, the climate is different from before. I am not that old, and what I
saw in the past is different from today, lots of calamities. This causes concern. For
example, the weather this year is very different from last year. This year is very
hot. So, if the weather keeps changing like this, maybe this can have an effect on
the snow in the mountains.
Smoke and all of this, you know, we worry about that, and I think, uh, many
Muslim organization they join this [environmental concern]. I have a sister from
Indonesia, who worked with the ex-vice president Al Gore in the global warming
to make people aware [raising awareness about climate change].
It is evident from these quotes that these Imams believe in global warming and are
aware of some of the environmental issues humankind is faced with today. They also,
regard it a serious issue that warrants concern.
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One out of six Imams based his concern on a spiritual reason. He went to great
length citing specific examples from the Prophet’s Sunnah that expressed the Prophet’s
deep concern for the rest of the creation, and how we as Muslims should follow in His
footsteps, and react the same way He (PBUH) did whenever the balance was interrupted.
The following is part of his long detailed answer:
The Prophet (PBUH) use to react whenever the balance was interrupted…, He
said be careful even in how you treat animals who are weak in creation… He told
us that a group of his companions, when they burned the nest of ants with fire, He
became very worried and saddened. He showed us His concern and His worry
when some of His companions interrupted the nest of a bird. He told us how much
concern He has when a camel came and complained to Him about the overburden
he was enduring at the hands of its master, by having him carry extremely heavy
loads and not feeding him properly. And the Prophet (PBUH) would go and
intercede between the animal and its master…You see more Surahs40 are named
after the environment than any Prophets or any Pious people to show us how
important it is. Allah (SWT) tells us this environment, this creation is engaged in
the worship of Allah just like how we are engaged in the worship of Allah. So we
need to make sure that we have a good relationship with the rest of the creation.
He (SWT) said that there is nothing that Allah created except it is glorifying
Allah, they’re humming the praises of Allah, including the mountains that use to
hum the praises with Dawud (David) (AS)41, to such an extent that Allah tells us
they had feelings. When people associate partners with Allah, the Heavens, the
Earth, the Mountains all get angry for Allah’s sake. They are not just dumb
creation like we perceive… This is how we should be as Muslims in relationship
with the environment. We should have that worry and that concern, because they
are creation with great intellect and are also worshipping Allah the way we are
worshipping Allah.
Although only one Imam focused on the spiritual side for his concern, it does not
necessarily mean that the others don’t agree or don’t care about the spiritual aspect of
things. This could simply mean that they took the question in a different direction than he
did. However, considering that these men specialize and focus on morality and religion as
their life work, it might be surprising for some to hear that three out of six gave practical
40
41
Chapters in the Qur’an
Short for (Alayhis-Salaam) in Arabic which means (May Peace be upon Him)
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reasoning for their concern, and responded to the question in terms of real-world
consequences.
Question 4:
“Using Islamic terms, how would you label pollution and other activities and
behaviors that are driving our natural resources towards a complete
depletion?”
The purpose of this question was to see if the Imams considered pollution,
degradation and ruin as a form of corruption and mischief (Fassad42) on Earth, and
they all did. In their responses, some used the term in its Arabic form, “There are
many Ayat which say: ‘Wa La Tufssidu43 Fel-Ard44’…don’t make pollution” and
“harming the environment is Fassad.” Some used its English translation form in
statements like “Pollution is a kind of corruption” and “Allah tells us in the Qur’an,
that corruption had appeared in the land and in the sea, because of the doings of
mankind’s hands.”
In addition to using the term ‘Fassad’ to label actions and behaviors that are
degrading our environment, two out of six Imams added the Arabic term ‘Israf’45. One
used it to address the water wasting issue, “the term ‘Israf’ is basically the opposite of
conserving, being wasteful. So when, when water is being used abundantly and freely
without the concern that water scarcity uh, might be a reality for us one day, it’s really
42
An Islamic concept which means spreading mischief and/or corruption
Don’t commit Fassad
44
On Earth
45
Waste or overconsumption (to be ‘Musrif’ is to be wasteful) / Eat and drink, but waste not by excess, for
Allah loveth not the wasters (Qur’an 7:31)
43
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hurting our environment.” The second one used it to address consumerism in general,
“Consumerism and even technology sometimes are causing lots of damage to the Earth.
Because we used to, we would only go get the supplies for today’s needs without
worrying about tomorrow. But, today, sadly and unfortunately, we get supplies for a
whole month which we will not consume and end up going to waste. We are bringing so
much that we cannot consume... That is why the Earth is going to waste.”
Two out of six Imams based their answers on the basic general Islamic rule of ‘La
darara wala dirar’46. One said that “this general rule of ‘La darara wala dirar’
encompasses everything that is of benefit to mankind, whether it is related to the
environment, or the protection of one’s religion, or the protection of one’s offspring, or
the protection of people’s wealth, or anything else. So everything falls under this general
rule.” And the other one said that “there is a Hadith, do not cause or receive harm. This
includes everything, man, animals, plants.”
It is not surprising to hear two Imams mention the rule of ‘La darara wala dirar’.
It is a very well-known rule amongst Imams and Muslim leaders. The Prophet (PBUH)
said: “There should be neither harm nor reciprocal harm.” But it is rather surprising to
hear the Imams invoke a number of key terms which summarize humankind’s actions
responsible for our ecological state today. If we’re able to rid ourselves of corruption,
mischief, waste, overconsumption and consumerism, this planet will be in better shape
than what it is in today. Even technology was mentioned in their responses. Without
ethical norms as the basis on which technological instruments can operate on, its
development becomes a serious environmental threat. Nasr, one of today’s world leading
46
There should be no harm nor reciprocal harm
67
experts on Islamic science and spirituality, believes that Islam intentionally halted
technological development once its environmental threat became evident (Al-Damkhi,
2007).
Question 5:
“Do you think that people in your Masjid are aware of today’s environmental
issues?”
One out of six Imams was certain that Muslims in his Masjid are aware. He said:
“Yes, people know that the environment today is not like before. Things have changed.
From what I can see, people are aware. Sicknesses that did not exist before now are
common in the community. So, people know that things are different today than before.”
Another Imam considered the majority of his congregation to be aware of the
environmental issues existing today. When asked if he could give a percentage of the
awareness level inside his Masjid, he said: “If I have to guess, this is not exact, I would
say about 60% of the people in this Masjid care and 40% don’t.”
In answering the question, the Imam used the word care instead of aware.
Presumably, he believes that 60% of his congregation is aware of today’s environmental
issues and care about them, and 40% are not aware and don’t care. When awareness of
the impact of the environment on humankind is brought to the forefront of everyday
living, then caring about today’s environmental issues will follow. There will not be
caring without awareness first.
One out of six Imams believed that the awareness level inside the Masjid was
very low. He also blamed leaders such as himself for not raising the level of awareness.
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He said: “No, very few people are aware. And unfortunately as leaders in the Muslim
communities we are not doing great job educating the people.” Responses such as this
one are reflective on how these interviews are effecting the degree level of concern with
some of the Imams.
Out of these first three Imams, one is certain that his congregation is fully aware
of today’s environmental issues, one believes that the majority of his congregation is
aware, and the third Imam believes that the awareness level inside his Masjid is very low.
The other three Imams are in agreement that awareness level depends on the
person’s background and where they come from. All three out of six agreed that the level
of awareness was high amongst Muslims who grew up here in the United States, and low
amongst those who emigrated from third world countries. One Imam added age and
education as two more variables that affect the awareness level. The latter’s response
indicates that the education level and awareness level are positively related:
I think that the majority of the people of this community, especially the older
generation, they cannot understand and they are not aware of the great
environmental damage. But the young generation, the ones who were born and
raised here, are going to school and learning about the different issues about the
environment. The old people like me, we don’t have a clear view about the
environment. So, yeah, the majority of the people here probably don’t know.
So, those who grew up in the West, they’re more aware than the Muslims who
immigrated here, because of their cultures.
It depends on the person and where they come from and the level of culture they
have. People here come from different backgrounds and it depends on where they
were raised in; if he used to take care of the environment where he came from, he
would do the same thing here.
It is worth noting that putting forth this specific detailed information wasn’t
expected as there was no prompting in the question to go in this direction. This is an
indication of how strong these Imams feel about the relationship between culture,
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background and environmental awareness level. As mentioned above in the literature
review chapter, Muslim Majority countries today seem to be indifferent towards the
environment, and are in violation of Islamic ethos and practices.
Question 6:
“Are environmental issues on the topic list of your Friday Sermons?”
Based on their statements, the Imams can possibly be placed into four
different categories:
1. Imams address environmental issues in their Friday Sermons (one out of six
Imams):
I mean, there was a time when I focused on, you know, GMO and
non-GMO products. And I spoke about the chemicals they use on
plants and vegetation, and what happened to the vegetation
afterwards on the land. Uh, you know, because if crops cannot grow
naturally and they require genetically modified seeds to grow, and
then those seeds destroy the fertility of the land that is an
environmental issue… So yes I try to, you know, include these
topics into my Sermons.
This one Imam here, directly and explicitly addresses environmental issues
in his Friday Sermons and talks about it in practical terms.
2. Imams address environmental issues in an indirect and general way (Two
out of six Imams):
I mention a lot but indirect, especially about hygiene and how to
make the proper ‘wudu’47” and “I think, in a general way. We talk
about things that are harmful to the lives of people and their
resources…, and also we talk about the use of water and not to make
Israf (overconsumption). So we talk in general, sometimes, but not
about the specific issues.
47
The practice of ritual washing before daily prayer (British Dictionary definition)
70
3. In the third category, Imams are not addressing environmental issues but
feel like they are addressing them, simply because their Sermons are about
reform (one out of six Imams): “Actually, it is not given the exact name of
environment. But as I mentioned, every speech and every sermon I give, the
main concern is to reform. And the environment movement is part of
reforming.”
4. The last category is where Imams admit that they’re not addressing
environmental issues but feel strongly about including them in the future
(two out of six Imams): said that the environmental issues were not part of
the Friday Sermons topic list, “No, but now it will be InshaAllah, because
it is very important.” and “To be honest not really, sometimes we make a
mention of little things but not like this. InshaAllah, now, it will be. Thank
you for making me aware of the subject. Now, my Sermons will include
environmental issues. It is very important. I think today, I learned more from
you than you did from me and I thank you for that.”
Question 7:
“What are you doing to familiarize Muslims with the responsibility of
stewardship ‘Khalifa’ on earth bestowed on them by Allah (SWT) and what is
expected of them towards the environment?”
This question is based on the Ayat where Allah (SWT) before creating
humankind, said to the angels: I will create a vicegerent on earth (2:30). This
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concept of Khalifa or vicegerent which represents people central role on earth is
confirmed also by the Hadith of the Prophet Mohammad (PBUH) reported by Abu
Sa’id al-Khudri: The world is sweet and green, and verily Allah has installed you
as Khalifa in it in order to see how you act.
All six Imams showed a deep understanding of the important concept in our
Deen.
They believed that everything given to us by the Creator is a trust, for example:
“The earth also is a trust”, “Allah trusts us to preserve the environment and take
care of the Earth” and “Because this Earth was inherited by human beings, it does
not mean that it, its own by human beings, but it’s inherited by them as the
vicegerents of Allah on Earth.”
The Imams believe that it is important for Muslims to understand their role
as a Khalifa and also “to understand their tasks in worshiping Allah and that it is
part of their faith.”
Nearly all Imams (five out of six) were in agreement that education is the
way to familiarize Muslims with their stewardship responsibility on earth and what
is expected of them towards the environment. Here are three examples:
The easiest way for Muslims to really understand their responsibility as a
Khalifa on this Earth, [and] what does Allah (SWT) expect from us is
education.
The core and heart of Islam revolves in Ilm48. That is why the Qur’an started
with the word Iqraa49. And that is why most of the time Allah ends the
chapter with an Ayat (verse) asking don’t people know, don’t people
pounder and reflect.
48
knowledge
49
Read or rehearse
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Through education first, and also through seminars and presentations, we
can basically instill responsibilities in the Muslims.
Statement such as “So maybe we need to give more sermons about pollution
and what’s happening to the air around us” indicate a sense of realization that
they’re not doing enough to directly address these pressing and important issues,
and should do so more often.
Question 8:
“Is your Masjid engaged in any local environmental educational program, or
with other community members on issues concerning the environment?”
Four Masjids out of six are engaged in some type of environmental
educational program or activities that help keep their communities clean.
One Masjid had an expert, who worked with the ex-vice president Al Gore
in raising awareness about the global warming issue, come from California to
give lectures and lead workshops on environmental issues.
The second Masjid was involved with an organization called ‘White
Center Community Development Association’. They worked on cleaning their
community and covering graffiti with mirrors painting on the walls.
The other two Masjids worked closely with their local City and County
officials in teaching Muslims through workshops how to use chemicals, hygiene
products, and how to recycle correctly to protect the environment. They said that
they’re always ready to work with anyone who is working on protecting the
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environment and are promising to do even more by engaging Muslims in
community work and educational programs.
With the two Masjids out of six that are not engaged in any program or
activity, one is willing to respond if approached by an organization. The Imam
said: “If we get invited we would respond and accept. So far, we did not get any
invitation from any institution or organization.” The other Imam was very
embarrassed with his Masjid’s lack of involvement in local environmental
educational programs or activities: “With a painful heart, I have to say no.”
Overall, there is a promising pattern with Imams showing their willingness
and in some cases enthusiasm, to start educational programs and be engaged in local
environmental activities concerning the environment, or in some cases increase
their engagement levels.
Question 9 & 10:
“Would you be in support of implementing stricter environmental
regulations?” and “Are you in support of achieving economic prosperity, even
if it is at the expense of the health of our environment?”
Six out of six Imams said they would support the implementation of stricter
regulations. For instance, one said that “as Muslims we have to support it. Because
that is how you protect people and the environment.” Another Imam said: “Yes, I
would like to be part of that. I am ready, because, it helps protect me, my life and
the life of my children, and the life of everybody. Yeah, I’ll be happy to give my
support.”
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Also, six out of six Imams all said they would not support capital gain over
the health of our environment. In the words of one Imam “it is against the teachings
of Islam.”
‘Warding off evil (or harm) takes precedence over bringing and seeking
interests (or benefits)’ is one of the major principles upon which Sharia has evolved.
This principle or guideline was mentioned in the Imams responses. For instance,
one Imam said: “Islam does not allow us to gain economic prosperity at the expense
of damaging the Earth and at the expense of greater harm.” Another Imam said:
“protecting the environment should take precedence over material gain” and
“luxury would not be completed if the environment is not healthy.”
As mentioned above in chapter 2, one of the major principles upon which
Sharia has evolved is the principle of ‘community’s interests take precedence over
individual’s interests’. This principle was also mentioned in the Imams responses.
One Imam said: “The benefit to the community as whole, takes precedence over
the benefit of one, few people, or a company.”
In addition, one Imam based his answer on the following Ayat: when he
turns his back, his aim everywhere is to spread mischief through the earth and
destroy crops and cattle. But Allah loveth not mischief (2:205) and said: “destroying
or damaging the environment is considered a major crime in Islam.”
Question 11:
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“What can Imams do to help Muslims in North America feel at home, so that
they can become productive citizens, and help enhance our planet’s ecological
state?”
In their responses, six out of six Imams seemed to recognize the importance
of this question. However their convergence on the seriousness of this issue did not
stop them from diverging in how they can help in practice. For example, one of
them suggested that Imams “take part in the community development process”.
Another Imam believed that the solution lies in following the example of the
Prophet Mohammad (PBUH) and said:
Again, the greatest thing we can do as Imams is, one of the biggest teachings that
is missing from Masjids is truly bringing back the life of the Prophet (PBUH) into
our lives, because at the end of the day, Allah (SWT) has made the Prophet our
greatest model and example. For this reason, He (PBUH) loved Mecca so much,
and even when He was leaving Mecca, He shed tears of sadness and pain. But
when He went to Medina, not only He adapted to the environment, He supported
Medina and made a special Duaa (supplication) for the Ansaar (people of
Medina). … He made Muhajereen (people migrating from Mecca) feel like
Medina is their home so much as that when Muslims gain back Mecca many
Muhajereen chose to stay in Medina where the majority of them are buried in
Medina. So the best solution to this is bringing back the example of the Prophet
(PBUH). Teaching people that the love of the home country is there, but wherever
we are, we have to have the same concern, and the same respect, and the same
responsibility as back home. Yes, the love of home country is part of Iman
(belief), but also where we are, we have a role and a goal. That is why most of
them (Companions of the Prophet) wherever they migrated they made that place
their home and were very productive.
One out of six Imams was very involved in converting Muslims, the elderly in
particular, into active and productive members of our communities. He attends many
conventions such as ICNA50 and ISNA51 conventions, and is involved in many activities
50
51
Islamic Circle of North America
Islamic Society of North America
76
that emphasize the need and the importance for Muslims to feel at home. According to
him, there are three types of Muslims here in the U.S. One type that “consider this
[country] as not their land even if they live thirty years here”. The second type is what he
referred to as ‘the melted one’ where Muslims lose their identities and start behaving like
everyone else around them. The third type of Muslims are those who get integrated into
society and are active in community work but, they do so without any compromise to
their Islamic belief. He said this last type is the type that all Imams want (referring to the
Imams he works with and meets with during different conventions).
Two out of six Imams mentioned Prophet Yusuf (AS) as one of the best examples
to follow as a solution for this issue. This is because Prophet Yusuf (AS) lived all his
young life threatened by plots made by His brothers out of jealousy. They finally decided
to exile Him instead of killing Him. As a young boy, He was sold as a slave in a foreign
country (Egypt). He was then sent to prison after He was seduced by a great man's wife
whose wish wasn’t fulfilled. He remained in prison for years. In spite of all the injustices
done to Him:
He helped them overcome one of the greatest crises they were about to
experience. …, He used His talent and skills to help them overcome the drought
and improve Egypt’s economy. He told them that He was blessed with the talent
to run their finance ministry and He made Egypt the most advanced and civilized
nation at the time.
When people needed Him, He didn’t say, oh, I don’t care you are non-Muslims.
He came forward and became part of the solution of the county at the time,
without compromising His belief. This is what we need now from Muslims.
This is what we need to do, each one of us, we need to use the talents that Allah
has given us, wherever we are, to make that area, because at the end Allah says,
the Earth belongs to Allah, it doesn’t belong to America or, it belongs to Allah
(SWT). And Allah (SWT) told us that He wants us to make Imara (Settling) of the
Earth wherever we are. This is our worship to Allah (SWT).
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As a standard follow-up question for the Imams who did not mention Prophet
Yusuf (AS) on their own, I would ask what they think of Him as an example for others to
follow. All four of them completely agreed with me. For instance, one Imam said: “yes,
that is the perfect example.”
It is clear from their responses, that they all realize the importance of Muslims
positive integration into society. They believe that through education and social
participation, Muslims can make a difference within their communities and help better
the future of their children and future generations. They all either mentioned Prophet
Yusuf (AS) as the best example to follow for the ‘feel at home’ goal, or agreed with Him
being the best model upon me mentioning him.
It is only through involvement and participation that Muslims can make a
difference in their local communities and their society. They can do so without losing
their Islamic principles and identities. They each have their own individual skills,
expertise and talents to offer. “[T]heir participation should make a difference not because
of their otherness but because of the singular richness they bring to their society.” (Tariq,
2013).
78
CHAPTER 5: Conclusion
In general, environmentalists seem to think that the environmental movement is a
secular one and its success thus far relies upon its separation from religion. For instance,
Hawken (2007) claims that religion or ideology only divides people: “[the movement] is
not bound together by an ‘-ism’. What unifies it is ideas, not ideologies. . . As they
expand, ideological movements divide and redivide . . . Today there are more than one
thousand Christian denominations in the United States. Other notable examples of
sectarianism are Shi’a and Sunni Muslims” (page 16). This unconventional movement,
to use Hawken’s term, highlights the great and the good which humans are capable of
accomplishing when working together. However, the forces behind the movement
remain, for the most part, purely external (Hossein, 1997).
The secularized world view of modern science presented for public consumption
and backed by school curriculums has stripped the natural world of its sacredness. This
has resulted in poor understanding of our place in the natural world and has translated
into actions that led to the overexploitation of the natural resources (Khalid, 2001).
The model shown by Islam of our place in the natural world has become of
important interests (Saniotis, 2011) in the midst of the devastating environmental state
where all forms of life are threatened. The Islamic Environmental Management Systems
mentioned above such as ihyaa al-mawat, al-hima, al-harim, and hisba’s office, are
evident of Islam’s ability to produce active and practical environmental measures. Islamic
law or Sharia has evolved upon three major principles: 1) Community’s interests are a
79
priority over individual’s interests. 2) Warding off evil (or harm) takes precedence over
bringing interests (or benefits). 3) Smaller loss (or harm) cannot be alleviated through
prescribing a bigger loss and bigger interest (or benefit) comes before smaller one. These
principles along with other Islamic environmental ethics, if applied, can change attitudes
and behaviors responsible for today’s ecological state.
The efforts of the environmental movement are missing the most important key
component which is spirituality. The movement cannot address the overall worldview
that nature is something separate from us and that its resources are only there for our
exploitation without first restoring to nature its sacredness. There is a great need for faithbased environmental activism that would view people and the environment as one
creation designed by Allah (SWT) to function as whole. Islam can give those, who
believe in its truth as well as those with open hearts and minds, a new perspective and
consciousness of the natural world. If given a real chance, Islam is equipped both
scripturally and historically to produce active and practical environmentalists, and lead
the way to a sustainable environment.
The ecological ethics in Islam are arguably based on three major founding
concepts or principles: 1) Tawhid52 which is the basis of Muslims thoughts and actions
that covers every aspect of personal and social life. 2) Khilafah53 or vicegerency which is
52
The oneness of Allah, which in Islam is believed to be the message of all Prophets and Messengers
throughout Men’s history, is the key to Paradise. No amount of good work will help a person attain
Paradise without first establishing Tawhid. That is because Shirk (opposite of Tawhid), which is
associating partners with Allah, nullifies all good actions and deeds. Allah forgives everything but Shirk.
Allah (SWT) said: “Whoever rejects Evil and believes in Allah hath the most trustworthy handhold, which
never breaks.” (2:256) and the Prophet (PBUH) said: “Whoever says (La-Ilaha-Illa-Allah), and rejects and
disbelieves in all that is worshipped besides Allah, his wealth and blood will be protected, and his account
will be with Allah” Sahih Muslim.
53
To be a khalifa, is to be vicegerent, or caretaker.
80
declared in the Qur’an and affirms human’s duties and responsibilities towards the
creation as the ones given the privilege of being able to reason. 3) Akhirah54 or the
hereafter which is the belief that gives lives meaning and purpose beyond just material
gains and physical pleasures; knowing that they would ultimately be accountable for their
actions helps restrain people’s greed and deter them from transgressing against other
creation. Based on these three major concepts along with other rules and principles
mentioned above, Islamic environmentalism can halt further damage to the creation of
Allah (the environment).
Muslims believe that humankind is placed as vicegerent on this Earth. As such, it
is compulsory act upon each and every Muslim to do the best they can to protect and
preserve the environment by undertaking and supporting sustainable projects. After all,
maintaining and protecting the environment simply means maintaining and protecting
Sharia’s objectives. People need not only to protect the environment from degradation
and over-exploitation of resources, but also need to care, revere, and nurture it to achieve
its goal and fulfil its purpose. Humankind is answerable to Allah to be just in his
dealings, not to disturb the already established balance, and maintain the natural world.
This research study showed that there was a high level of awareness of
environmental issues amongst Imams in the greater Seattle area. They all recognize the
importance of the environmental movement in securing people’s basic physical and
spiritual needs. They all considered pollution and degradation as a form of corruption and
mischief (Fassad) on Earth that warrant fighting against, and they were all in favor of
54
Life after resurrection
81
supporting and implementing harsher regulations. Additionally, nearly all Imams (five
out of six) were in agreement that education is the way to familiarize Muslims with being
Khalifa as people’s central role on Earth, and raise awareness level amongst adherents.
Yet, at the same time this awareness did not translate well into action. Of the six Imams
only one directly included environmental topics in their Friday Sermons, two were not
engaged in any environmental program, and four sporadically showed a modest level of
engagement in environmental educational program or community work concerning the
environment. However, they all showed a willingness to do more by including
environmental topics into their future Lectures, getting their respective Masjids involved
in more community activities, and working with any environmental organization that is
willing to include them.
Imams also acknowledged the importance of having Muslims feel like they’re
home. Nurturing this feeling of belonging would help the Muslims here become more
productive within their communities which in turn would help enhance our planet’s
ecological state. All Imams agreed with the story of Prophet Yusuf (AS) told in the
Qur’an as the best story from which one can use to draw valuable lessons in motivating
Muslims who feel as outsiders to get integrated into society. As mentioned in the results
and discussion chapter, in spite of all the injustices done to Prophet Yusuf (AS) in exile,
when Egypt was facing the greatest crises, He not only used His talent to run their
finance ministry and help them overcome their economic challenge, He made Egypt an
advanced and civilized nation at the time.
Imams can change attitudes and environmental behaviors through promoting
awareness of Islamic environmental ethics. They can build active Muslim environmental
82
members in society, young leaders and role models in the greening of our communities,
and fierce fighters against environmental pollution and degradation in general.
During the interviews, all six Imams exhibited rich knowledge of the Qur’an and
Hadith text which talk about the protection of plants, animals and the environment in
general. One of the Imams, after his long answers, summarized everything for me and
said that “Islam’s solution to environmental problems lies in the adaptation of its
guidance.” It was a great experience interviewing the six attentive and bright Imams.
They all had a wealth of knowledge with information which could potentially positively
influence Muslims here to be more productive and strong active community members.
They have an untapped potential to create a higher environmental awareness level and
better vicegerents (Khalifa) on Earth.
Overall, there is a promising pattern with Imams showing their willingness
to start educational programs and be engaged in local environmental activities
concerning the environment, or in some cases increase their engagement levels.
Furthermore, one can sense the degree level of concern some of the Imams showed
as the result of participating in the interview:
With a painful heart, I have to say no. But, now you have brought lots of beautiful
ideas to my mind, you know.
At a local level, what is within our ability, I can educate them to stop buying
things that cause harm to the environment, such as foam cups, foam plates, this
tissue paper, you know, all of this stuff is within our capabilities. We can easily
reduce that and somehow someway food waste, the way we recycle them, instead
of just dumping them in the garbage. We can designate proper recycle area. We
can start with that ability by becoming strict on those areas, people will slowly
gain awareness and rekindle in their heart and grow with more ideas InshaAllah.
That is my plan now for our Masjid and our community.
83
No, very few people are aware. And unfortunately as leaders in the Muslim
communities we are not doing great job educating the people.
Thank you for making me aware of the subject. Now, my Sermons will include
environmental issues. It is very important. I think today, I learned more from you
than you did from me, and I thank you for that.
So maybe we need to give more sermons about pollution and what’s happening to
the air around us.
These quotes are indicative of the effects that this type of conversation had on the
Imams. Perhaps this would be one way of increasing attention and getting Imams to
think more in this direction. Some Imams even offered me open invitation to lecture
about environmental subject in their Masjids whenever I could. Environmental groups
might be overlooking and not including Muslims and Masjids in their efforts to raise the
levels of awareness and involvement from people. In one of the responses, an Imam said:
“If we get invited we would respond and accept. So far, we did not get any invitation
from any institution or organization.”
In addition, the information derived from these interviews could help future
researchers in areas such as environmental teachings in Islam, or Muslim environmental
practices in North America benefit from having these results available. For instance, one
Imam after expressing how the interview initiated a brainstorming session in his mind
about ideas and activities he could involve his congregation in, said: “Thank you for
making me aware of the subject. Now, my Sermons will include environmental issues. It
is very important. I think today, I learned more from you than you did from me and I
think you for that.” Considering their overall willingness to respond, local environmental
groups can improve Muslim environmental practices by simply creating opportunities for
84
Imams to engage their Masjids in. One of the Imams said: “we are always ready to work
with anyone who is working to clean and protect the environment.” There is much work
to be done in initiating, or in some instances, increasing the engagement level of local
Masjids.
However, it is important to note that the findings in this thesis project are based
on a very small sample size. The data collected can perhaps serve as preliminary
foundation for further research studies. Future studies could benefit from using a much
larger sample size by including the rest of the Imams in the area, and also by asking more
follow-up questions that provide a deeper insight. Sometimes, follow-up questions can
incite even more relevant and helpful answers.
Allah (SWT) knows best
85
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