Environmental Ethics, Qur'anic Perspective

Environmental Ethics, Qur’anic Perspective By Ahmad Shqeirat, Ph.D. Abstract This essay illustrates how the Qur’an, a seventh century scripture, addresses the environment. This case study examines more than seven hundred and fifty verses “āyāt” in the Qur’an which relate to various natural phenomena. This essay proposes a document that highlights the ethical principles which the Qur’an presents regarding humans’ relationship with the environment. Introduction The need to address our relationship as human beings with the earth is both clear and urgent today in these crucial times. Scientific evidences suggest that our planet is witnessing a growth in pollution and a rise in temperature. The reality of global warming in particular calls for a serious adjustment of our behavior in almost all aspects of our life, be it political, economic, or social. For the sake of our future generations, we must aim towards the reduction, and even possible reversal of the increasing environmental crisis. As Shakirah (Noor binti Mat Akhir, “Natural resources and environment: Islamic perspective: focus on the ethical aspect of utilization of material resources towards quality management’, Hamdard 1 Islamicus, val. 29, No 4, p. 33) rightly noted, the first step comes by deploying religious edicts and scientific facts to protect the environment. She suggested that “Integrating science and religion for global environmental security, from the religion’s ecological perspective, is one of the crucial steps of the environmental protection and preservation of natural resources.” All religions preach a change from evil to good, and for this all religious leaders are challenged to invoke their traditions for guidance that would inspire their followers towards averting this global disaster. We, as humans, must understand that our health greatly depends on the health of this very planet. More and more researchers are publishing works which highlight Islam’s attitude towards the universe, the natural environment, and the relationship between man and nature1. The studies focusing on Qur’an are particularly insightful. When we examine the Qur’an, Islam’s main source of legislation, we find that the Quran addresses environmental issues and other challenges pertinent to our time. It especially speaks about the need to maintain the health of our planet. “Creation or nature is referred to as the signs (āyāt) of Allah and this is also the name given to the verses of the Qur’an”. (Fazlun M. Khalid , Islam and the Environment, Volume 5, Social and economic dimensions of global environmental change, p. 3)2. In the Quran, the word earth “arḍ” is mentioned four hundred and sixty-one times. That is five times more than the word “Salah” was mentioned (80 times), even though “Salah” is the most frequent ritual of Islam3. The 1 We should note here that the Qur’an has no references to the environment, as we understand it today. “The word nature, which is an abstraction, cannot be found in the Qur’an and the closest modern Arabic usage is the word “bı’a” which connotes a habitat or a surrounding” (Fazlun, p. 3). 2 The word “āya” in Arabic means signs, symbols or proof. 3 Muslims are required to pray (establish salah) a minimum of five times a day 2 Qur’an then speaks of creation (khalq), where this word is found in two hundred and sixty-one verses in its various grammatical derivations. The following principles are derived from the Qur’an to highlight its approach towards the environment and our relationship, as human beings, with it. 1. God is the only Creator and Owner of the Universe. This doctrine is dominant in the Qur’an. God created the universe and claimed it for Himself: “His are all things in the heavens and on earth” (Qur’an 2:255)4. "Our Lord is He Who gave to each (created) thing its form and nature, and further, gave (it) guidance." (Qur’an 20:49). The Qur’an constantly reminds its readers that the earth, heavens, and the entire universe belong to God alone. We learn from the Qur’an that the true owner of the earth and everything in it is God, and not man: “He to whom belongs the dominion of the heavens and the earth … it is He who created all things, and ordered them in due proportions.” (Qur’an 25:2). The doctrine “God is the Creator of everything” was repeated, at least, five times in the Qur’an. 2. God created the Universe for a purpose. The Qur’an presents God as The All Wise “Al-Ḥakīm” Who has wisdom and purpose in everything He does. “Not without purpose did We create heaven and earth and all between….” (Qur’an 38:27). “Not for (idle) sport did We create the heavens and the earth and all that is between!” (Qur’an 21:16 and see 44:38, 10:5) 4 All English translation of the Qur’an is from Abdullah Yusuf Ali, unless otherwise noted. 3 3. God created the Universe with order and balance, giving it it’s due measure and proportion. “And the Firmament has He raised high, and He has set up the Balance.” (Qur’an 55:7). The Qur’an repeatedly emphasizes that: “...Every single thing is before His sight, in (due) proportion.” (Quran 13:8). “Verily, all things have We created in proportion and measure.” (Quran 54:49)5. 4. The earth is a sign of God’s Greatness. The Qur’an directs us to see the earth as a sign of God’s Greatness (Qur’an 51:20). The Qur’an uses the earth, and the whole universe, as clear evidence of the existence of God, a screen to display, or a field to show His most beautiful names and perfect attributes in function, as well as the best way to know and understand Him. (Qur’an 3:190, 29:20, and 88:17). The Turkish Sufi and philosopher Said Nursi (d. 1960) “draws readers’ attention to the Book of Universe that a tree is not just a wooden skeleton, but an artwork of the Creator.” (Yucel, Salih and Sivri, Selma, “Said Nursi’s Approach to the Environment. A Spiritual View on the Book of Universe”, (2009, p. 82). Nursi observes that the universe has a system that works like a factory. It gathers materials, produces necessary items and waste products, and recycles waste to produce more items. Every day, innumerable beings die due to the struggles of life and death. The earth could be a place of filth considering the waste produced by the billions of animals, insects, and plants, making the air toxic, the seas poisonous, and the earth barren. However, there is also a perfect cleansing system in place that handles death and waste. For Nursi, the processes of cleansing and recycling in the universe reflect Allah’s name of al-Quddus, the Absolutely Pure One.67 Nursi puts forth an Allah-centred definition of cleanliness through the divine name al-Quddus. Therefore, the cleanliness and purity that is found in the palace of the universe always comes from a wise cleansing and a careful purifying. If there were no such cleansing and purification, all the animals who come to the earth would drown and die in one year because of its dirtiness. Even creatures of the seas and the Earth that eat dead animals (such as eagles, wolves, and even ants) are working in this divine factory to immediately clean up any ugliness apparent on Earth.68’ (Yucel, p. 93). 5 4 5. The earth was created blessed and full of sustenance. The Qur’an informs us about the time of creation when God first created the earth that “He set on the mountains standing firm, high above it, and bestowed blessings on the earth, and measure therein all things to give them nourishment in due proportion, in four Days, in accordance with (the needs of) those who seek (Sustenance).” (Qur’an 41:10). 6. Humankind is not the only community living in this earth. The Qur’an considers mankind to be only one of many communities God created in this earth. “There is not an animal (that lives) on the earth, nor a being that flies on its wings, but (forms part of) communities [Umam] like you…” (Qur’an 6:38). The Arabic word “Umam” which the Quran uses here is plural of the word “ummah”, which is the same word the Qur’an used to refer to various communities of people (See for instance 6:42, 7:38, and 13:30). 7. All creatures are engaged in worshipping God in a way or another. At least three “āyāt” in the Qur’an confirm this; “The seven heavens and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; And yet ye understand not how they declare His glory! Verily He is Oft-Forbear, Most Forgiving.” (Qur’an 17:44). “Seest thou not that to God bow down in worship all things that are in the heavens and on earth, the sun, the moon, the stars; the hills, the trees, the animals; and a great number among mankind? But a great number are (also) such as are fit for Punishment….” (Qur’an 22:18). “Seest thou not that it is God Whose praises all beings in the heavens and on earth do celebrate, and the birds (of the air) 5 with wings outspread? Each one knows its own (mode of) prayer and praise. And God knows well all that they do.” (Qur’an 24:41). Nursi “views the universe as a book, and just as sacred books need to be understood, so too, the universe needs to be explored. The universe is like a book waiting for human beings to contemplate, investigate and ponder upon its balance, order, beauty, frugality and other aspects in order to find the Creator. This approach is strengthened by spiritual experiences that give value beyond the physical appearance.” (Yucel, 2007, p. 85) 8. God chose mankind to be His representatives (khalīfa) on the earth (Qur’an 2:30) and entrusted them to maintain it (Qur’an 11:61). Prophet Muhammad said: “The Earth is green and beautiful, and Allah has appointed you his stewards over it in order to see how you do….” (Muslim, 2742). “Man has been granted stewardship to manage the earth in accordance with the purposes intended by its Creator…. He is thus entrusted with its maintenance and care, and must use it as a trustee, within the limits dictated by his trust.” (Bagader, Abubakr. Ph.D., Dr. El-Sabbagh, A. Dr. Al-Glayand, M., Dr. Samirrai, M., “Environmental Protection in Islam”, 1996. And see Yucel, 2007, p. 83). 9. God granted mankind the upper hand above other communities living in the earth, so the relations between humans and other creatures is subsidiary one. God honored mankind above many other creatures. “We have honored the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors, above a great part of our creation.“ 6 (Qur’an 17:70). The below articles 10-14 define the relationship between man and the universe. 10. God set whatsoever in the earth in the order and the form to benefit mankind. “It is He Who created everything on the earth for you.” (Qur’an2:29 & 256). 11. Humans’ benefit of the universe is mastered by God’s subjugation of whatsoever on the earth for them. Note the emphasize of the following “āyāt” on the term “to you”, and “for you”: “Do ye not see that God has subjected to your (use) all things in the heavens and on earth, and has made his bounties flow to you in exceeding measure, (both) seen and unseen?....” (Quran 31:20). The Qur’an presents these benefits in theological context: The universe glorifies and praises the Creator. God subjugated it for human’s benefit. The subjugated elements of the universe have a dual job; to glorify their lord and to serve mankind. Humans in return are required to worship God as a gratitude when benefiting from these elements. “It is God Who hath created the heavens and the earth and sendeth down rain from the skies, and with it bringeth out fruits wherewith to feed you; it is He Who hath made the ships subject to you, that they may sail through the sea by His command; and the rivers (also) hath He made subject to you. And He hath made subject to you the sun and the moon, both diligently pursuing their courses; and the night and the day hath he (also) made subject to you. And He giveth you of all that ye ask for. But if ye count the favours of God, never will ye be able to number them. Verily, man is given up to injustice and ingratitude.” (Quran 14:32-34) 7 12. The Qur’an commands the believers to consider everything they benefit from in the universe as a grace from God (Qur’an 16:53). So God’s graces on mankind are countless (Qur’an 14:34 and 16:18), whether apparent or hidden “Do ye not see that God has subjected to your (use) all things in the heavens and on earth, and has made his bounties flow to you in exceeding measure, (both) seen and unseen?....” (Qur’an 31:20). These given bounties are not but trials to distinguish the thankful from the unthankful (kāfir)6 (Qur’an 9:10 and 89:15-17). God, in return for these bounties, demands humans’ gratitude as the only means to maintain, even increase, these bounties “And remember! your Lord caused to be declared (publicly): If ye are grateful, I will add more (favours) unto you; But if ye show ingratitude, truly My punishment is terrible indeed." (Qur’an 14:7). 13. God commanded man to maintain the balance the earth was created with “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.” (Qur’an 55:7-8). It is an Islamic principle that doing good to all creatures is as rewardable as doing it to a human. Prophet Muhammad said: "There is none amongst the Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as a charitable gift for him." (Bukhari 2320 and Muslim 1552). He commanded his follower to do good to all creatures, and occasionally told his companions stories confirming The root of the Arabic word (K F R) has the same meaning of the English word “cover” (See “Mu’jam Maqayis Al-lugha”. The Qur’an, in the most part, is using it to mean “ingratitude” by “covering” God’s bounties when denying them. 6 8 God’s gratitude for doing even little goodness to animals. One of the stories tells that “A man was walking and he was very thirsty. He went down a well to drink. When he came up, he found a panting dog who was licking the earth because of his thirst. The man thought: This dog is as thirsty as I was a short while ago. He went down the well again, filled his shoe with water, and came up holding the shoe by his mouth. He gave it to the dog to drink. God thanked him by forgiving him his sins. People asked the Prophet: Are we given a reward for kindness to animals? He said: You shall be rewarded for a kindness to any living thing.” (Bukhari 3143, Muslim 2245). 14. The right usage of these bounties is the way to show this gratitude as the Qur’an informs us that God has “… created Death and Life, that He may try which of you is best in deed….” (67:2). So Man’s authority over things is limited to good use only, as God entrusted mankind with this (Qur’an 11:61). The translation of the Arabic word in this verse “ista’ marakum” varies from one English translation to another. Yusuf Ali translated it: “settled you therein”, Pickthall: “made you husband it”, Asad: “made you thrive thereon”. Az-Zamakhshari in his exegeses expanded in interpreting this “āya” by saying: “Commanded do no mischief on the earth, after it hath been set in order….” (Qur’an 7:56). This prohibited mischief includes, but not limited to: i. Any Contribution to Destruction. “And spend of your substance in the cause of God, and make not your own hands contribute to (your) destruction; but do good; for God loveth those who do good.“ (Qur’an 2:195). It should be mentioned that the Qur’an blames mankind, not any other creature, for any corruption that appears on 9 the earth: “Mischief has appeared on land and sea because of (the meed) that the hands of men have earned, that (God) may give them a taste of some of their deeds: in order that they may turn back (from Evil) (Qur’an 30:41). From this passage, it can inferred that God is giving us a taste of our own medicine so that perhaps we may return from the wrong direction which we have taken in life. Nursi believes that if it is “spared the malfeasance of the dirty hands of human beings, the environment has a perfect symbiosis, balance and order”. (Yucel, 2007, p. 92). ii. Waste. The Qur’an is protecting the environmental resources with a preventive measure where it prohibits waste. “O Children of Adam! … eat and drink: But waste not by excess, for God loveth not the wasters.” (Qur’an 7:31). It is narrated that Prophet Muhammad, peace be upon him, passed by a man while he was performing ablution “wudu’. The Prophet said, “What is this extravagance?” The man said, “Is there extravagance with water in ablution?” The Prophet said, “Yes, even if you were on the banks of a flowing river.” (Ibn Majah 425). Wastefulness today is a major challenge where hundreds of billions of dollars are lost while only thirty billion dollars could end the problem of hunger from the whole world7. In another statement, the Prophet Muhammad commanded his followers: “If the hour (i.e. end of time) erupts while one of you is planting a shoot, if he can plan it then he should.” (Musnad Ahmad 12902) Conclusion 7 see; http://endhunger.org/food-waste. 10 Even though the Qur’an is a seventh century scripture, we find more than seven-hundred and fifty verses “āyāt” that refer to natural phenomena. Most of these ‘“āyāt” guide human beings to think and reflect about themselves and everything around them meticulously. “Most of these “āyāt” end with questions invoking the readers to use their reasoning and senses.” (Yucel,2007, p.87). Many of these “āyāt” present universal principles for caring about the environment. Inner change in human’s behavior is required to save the environment from the looming crises. The Qur’an blames humans for the mischief that appears on the earth. Understanding humans’ role in the worsening of climate conditions is the first step to bring about the much-needed change. The underlying effort to protect the environment is becoming more and more crucial, as more scientists and researchers warns against global warming. “Environmental concern must persuade both leaders and the public to replace destructive practices with life-enhancing ones…. An environmental ethic is not something we apply outside ourselves. We are part of the environment.“ (Shakira, 2006, p. 31). It is good to see Muslim scholars on board for the environment. The international declaration of Muslim scholars for climate change tops the list of the effort Muslim scholars take toward protecting the environment8. REFERENCES (http://islamicclimatedeclaration.org/islamic-declaration-on-global-climate-change), and see “The Islamic Foundation For Ecology And Environmental Sciences”, (http://www.ifees.org.uk), and “Global Muslim Climate Network”, (http://muslimclimatenetwork.org). And you may check (http://www.greenmuslims.org) for interactive and social Muslims green projects. 8 11 - Ali, Yusuf Bin Abdullah, (d.1953), Amana Publication, - Bagader, Abubakr. Ph.D., Dr. El-Sabbagh, A. Dr. Al-Glayand, M., Dr. Samirrai, M., “Environmental Protection in Islam”, 1996. London. - Bukhari, Muhammad Bin Ismail (d. 870), Al jami’ As-Sahih, Translated by M. Muhsin Khan, Dar-us-Salam, 2010, Riyad- K.S.A - Fazlun M. Khalid , Islam and the Environment, Volume 5, Social and economic dimensions of global environmental change, pp 332–339” - Ibn Hanbal, Ahmad (d.), “Almusnad” Edited by Shu’ab Al-Arna’out, Dar Al-Bashir, Amman-Jordan. - Ibn Majah, Muhammad Bin Yazid, (d. 887 or 889), Translated By Atta Ullah Sajid.Dar-us-salam, 2013, Riyad-K.S.A. - Muslim, Abu Al-Husayn Bil Al Hajjaj (d. 875), Al Jami’ As Sahih, Translator: M. Muhsin Khan , Dar-us-Salam, 2010, Riyad- K.S.A. - Shakirah, Noor binti Mat Akhir, “Natural resources and environment: Islamic perspective: focus on the ethical aspect of utilization of material resources towards quality management’, Hamdard Islamicus, val. 29, No 4, p. 29-37. - Yucel, Salih and Sivri, Selma, “Said Nursi’s Approach to the Environment A Spiritual View on the Book of Universe”, (2009, p. 77-96). 12