Thinking Anew:
Environmental Ethics and Islamic Paradigm
Faraz Khan *currently works in the environmental field as a Senior Geologist and a wetland expert.
printed in TSM Media Article on March 15th.
“Truly, We have honoured the children of Adam, and We have carried them on the land and the sea, and have made provision of good things for them, and have preferred them above many of those whom We created with a marked preferment.” (Qur’an 17:70)
Environmental ethics is a developing field. Unlike the polarity that exists between man and nature in the West, Muslims have always been conscience of their environment that it is a sign (ayat) that points to God. It is a sacred duty to protect and preserve the nature. There exists no concept of “conquering wilderness” in the Islamic sources. Historically, ethical conduct towards nature has been an essential component of a Muslim’s identity as a vicegerent (khalifa) on the earth. With the coming of Industrialization and development of mass production and consumerism, waste culture has become the dominant modern paradigm for Muslims and non-Muslims. For this reason, the modern environmental crisis demands a new ethics – principles that discard the waste culture. For Muslims this new environmental ethic is based on the principles of the Qur’an and the sunna, as well as the empirical data available to us through the development in physical sciences.
“Verily, in the creation of the heavens and the earth, and the alternation of night and
day, there are indeed signs for people of understanding”(Qur’an 4: 190).
“People of understanding” are described in the Quran as individuals possessing a deep connection to God through zikr (remembrance) and fikr (intellect). These are men and women who have a grasp of mundane and profane. It is clear that environmental crisis requires more than a scientific quick fix. In reality it is not an “environmental problem”, but rather a human problem. Furthermore, it is only a modern human problem because there is no connection to the sacred ethics. Consequently, no scientific gadget will solve the current environmental crisis unless the society unlearns the materialism that has become part of the global culture.
Unfortunately many are misled to believe that fossil fuels (coal, oil, and natural gas) consumption and their byproducts are at the core root of all environmental mayhem. Therefore, a shift from fossil fuels to a cleaner burning energy resource such as fusion, hydrogen, solar energy will be the solution. Nevertheless, past trends expound our current environmental crisis as a complex set of interlinked immoral behavior. A shift from equilibrium has resulted in global catastrophes such as acid rain, air pollution, global warming, hazardous waste, ozone depletion, smog, water pollution, rain forest destruction, desertification, ecosystem destruction and extinction. It is not a matter of lack of technology but rather a lack of sound philosophy and guiding principles that has led humanity to the brink of destruction. In the language of the Quran these modern crisis can be explained as: “Mischief (fasad) has appeared on land and sea because of (the deed) that the hands of men have earned. That (God)) may give them a taste of (the consequences of) some of their deeds: in order that they may turn back (from Evil).” (Qur’an 30:41)
Islam prohibits waste, destruction, and pollution and guides human behavior to respect their environment (’alam). Muslims recognize that the ‘alam belongs to God and thus there is no questioning the sacrosanctity of this world and/or trashing the environment. Hence, it is an obligation to delineate this path of environmental ethics based on the Islamic paradigm or the principles of sharia’ (Islamic law).
There are many lists of top ten favorites. Musicians and song writers have their top ten. Radio stations play their top ten count downs. Comedians have top ten jokes. Show Biz has top ten models. etc. As a Muslim reflecting on the Quran, I could not ignore the list of top ten mentioned therein. The top ten qualities of those who will receive forgiveness and a great reward are mentioned in Surah al-Ahzab, ayah 35 (see last post for the translation). The past khutba was about these ten attributes and how we fare as “Muslims” in LIVING these attributes of people of forgiveness and jannah.
