Islamic Environmental Ethics, Law, and Society

Mawil Y. Izzi Deen (Samarrai)

Mawil Y. Izzi Deen (Samarrai) is assistant professor, King Abdul Aziz University, Jeddah, consultant to the Saudi Arabian Center for Science and Technology, and coauthor of Islamic Principles for the Conservation of the Natural Environment. Deen sets forth the Islamic view that the foundation of environmental protection is found in the idea that God created the world and set human beings in it to enjoy and carefully use it. Ecological balance and sustainable care of nature are promoted by Islam.
From Ethics of Environment and Development, ed. J. R. Engel and J. G. Engel (London: Bellhaven Press, 1990), abridged, and with notes deleted.

which are morally but not legally wrong; and prohibited actions (haram), all those practices forbidden by Islam. A complete separation into the two elements, law and ethics, is thus unnecessary in Islam. For a Muslim is obliged to obey whatever God has ordered, his philosophical questions having been answered before he became a follower of the faith.

The Foundation of Environmental Protection

In Islam, the conservation of the environment is based on the principle that all the individual components of the environment were created by God, and that all living things were created with different functions, functions carefully measured and meticulously balanced by the Almighty Creator. Although the various components of the natural environment serve humanity as one of their functions, this does not imply that human use is the sole reason for their creation. The legal and ethical reasons for protecting the environment can be summarized as follows: First, the environment is God's creation and to protect it is to preserve its values as a sign of the Creator. To assume that the environment's benefits to human beings are the sole reason for its protection may lead to environmental misuse or destruction. Second, the component parts of nature are entities in continuous praise of their Creator. Humans may not be able to understand the form or nature of this praise, but the fact that the Qur'an describes it is an additional reason for environmental preservation:
The seven heavens and the earth and all that is therein praise Him, and there is not such a thing but hymneth his praise; but ye understand not their praise. Lo! He is ever Clement, Forgiving (Surah 17:44).

Islamic environmental ethics, like all other forms of ethics in Islam, is based on clearcut legal foundations which Muslims hold to be formulated by God. Thus, in Islam, an acceptance of what is legal and what is ethical has not involved the same processes as in cultures which base their laws on humanistic philosophies. Muslim scholars have found it difficult to accept the term "Islamic Law," since "law" implies a rigidity and dryness alien to Islam. They prefer the Arabic word Shari'ah {Shariah) which literally means the "source of water." The Shariah is the source of life in that it contains both legal rules and ethical principles. This is indicated by the division of the Shariah relevant to human action into the categories of: obligatory actions {wajib), those which a Muslim is required to perform; devotional and ethical virtues {manditb), those actions a Muslim is encouraged to perform, the non-observance of which, however, incurs no liability; permissible actions (mubah), those in which a Muslim is given complete freedom of choice; abominable actions (makrilh), those

Third, all the laws of nature are laws made by the Creator and based on the concept of the absolute continuity of existence. Although God may sometimes wish otherwise, what happens, happens according

to the natural law of God (sunnah), and human beings must accept this as the will of the Creator. Attempts to break the law of God must be prevented. Fourth, the Qur'an's acknowledgment that human-kind is not the only community to live in this world "There is not an animal in the earth, nor a flying creature flying on two wings, but they are peoples like unto you" (Surah 6:38) means that while humans may currently have the upper hand over other "peoples," these other creatures are beings and, like us, are worthy of respect and protection. The Prophet Muhammad (peace be upon him) was once asked whether there will be a reward from God for charity shown to animals. His reply was very explicit: "For [charity shown to] each creature which has a wet heart there is a reward." Ibn Hajar comments further upon this tradition, explaining that wetness is an indication of life (and so charity extends to all creatures), although human beings are more worthy of the charity if a choice must be made. Fifth, Islamic environmental ethics is based on the concept that all human relationships are established on justice ('adl) and equity (ihsan): "Lo! Allah enjoineth justice and kindness" (Surah 16:90). The prophetic tradition limits benefits derived at the cost of animal suffering. The Prophet Muhammad instructed: "Verily Allah has prescribed equity (ihsan) in all things. Thus if you kill, kill well, and if you slaughter, slaughter well. Let each of you sharpen his blade and let him spare suffering to the animal he slaughters." Sixth, the balance of the universe created by God must also be preserved. Seventh, the environment is not in the service of the present generation alone. Rather, it is the gift of God to all ages, past, present and future. Finally, no other creature is able to perform the task of protecting the environment. God entrusted humans with the duty of viceregency, a duty so onerous and burdensome that no other creature would accept it: "Lo! We offered the trust unto the heavens and the earth and the hills, but they

shrank from bearing it and were afraid of it. And man assumed it" (Surah 33:72).

The Comprehensive Nature of Islamic Ethics

Islamic ethics is founded on two principles human nature, and religious and legal grounds. The first principle, natural instinct (fitrah ), was imprinted in the human soul by God at the time of creation (Surah 91:7-8). Having natural instinct, the ordinary individual can, at least to some extent, distinguish not only between good and bad, but also between these and that which is neutral, neither good nor bad. However, an ethical conscience is not a sufficient personal guide. Due to the complexities of life an ethical conscience alone cannot define the correct attitude to every problem. Moreover, a person does not live in a vacuum, but is affected by.outside influences which may corrupt the ability to choose between good and evil. Outside influences include customs, personal interests, and prevailing concepts concerning one's surroundings. The religious and legal grounds upon which Islamic ethics is founded were presented by the messengers of God. These messengers were possessed of a special nature, and since they were inspired by God, they were able to avoid the outside influences which may affect other individuals. Legal instructions in Islam are not negative in the sense of forcing the conscience to obey. On the contrary, legal instructions have been revealed in such a way that the conscience approves and acknowledges them to be correct. Thus the law itself becomes a part of human conscience, thereby guaranteeing its application and its success. An imported, alien law cannot work because, while it may be possible to make it legally binding, it cannot be made morally binding upon Muslims. Muslims willingly pay the poor-tax (zakah) because they know that if they fail to do so they will be both legally and ethically responsible. Managing to avoid the legal consequences of failure to pay what is due will not help them to avoid

the ethical consequences, and they are aware of this. Although a Muslim poacher may be able to shoot elephants and avoid park game wardens, if a framework based on Islamic principles for the protection of the environment has been published, he knows that he will not be able to avoid the everwatchful divine Warden. The Muslim knows that Islamic values are all based on what God loves and wants: " And when he turns away [from thee] his effort in the land is to make mischief therein and to destroy the crops and the cattle; and Allah loveth not mischief" (Surah 2:205). When the Prophet Solomon and his army were about to destroy a nest of ants, one ant warned the rest of the colony of the coming destruction. When Solomon heard this he begged God for the wisdom to do the good thing which God wanted him to do. Solomon was obviously facing an environmental problem and needed an ethical decision; he begged God for guidance: Till, when they reached the Valley of the Ants, an ant exclaimed: O ants! Enter your dwellings lest Solomon and his armies crush you, unperceiving. And [Solomon] smiled, laughing at her speech, and said: My Lord, arouse me to be thankful for Thy favor wherewith Thou hast favored me and my parents, and to do good that shall be pleasing unto Thee, and include me among [the number of] Thy righteous slaves (Surah 27:18-19). Ethics in Islam is not based on a variety of separate scattered virtues, with each virtue, such as honesty or truth, standing isolated from others. Rather virtue in Islam is a part of a total, comprehensive way of life which serves to guide and. control all human activity. Truthfulness is an ethical value, as are protecting life, conserving the environment, and sustaining its development within the confines of what God has ordered. The Qur'an does not contain separate scattered ethical values. Rather it contains the instructions for a complete way of life. There are political, social and economic principles side by side with instructions for the construction and preservation of the earth.

Islamic ethical values are based not on human reasoning, as Aristotle claimed values to be, nor on what society imposes on the individual, as Durkheim thought, nor on the interests of a certain class, as Marxists maintain. In each of these claims values are affected by circumstances. In Islam, ethical values are held to be based on an accurate scale which is unalterable as to time and place. Islam's values are those without which neither persons nor the natural environment can be sustained.

The Human-Environment Relationship

As we have seen, within the Islamic faith, an individual's relationship with the environment is governed by certain moral precepts. These originate with God's creation of humans and the role they were given upon the Earth. Our universe, with all its diverse component elements was created by God and the human being is an essential part of His Measured and Balanced Creation. The role of humans, however, is not only to enjoy, use and benefit from their surroundings. They are expected to preserve, protect and promote their fellow creatures. The Prophet Muhammad (peace be upon him) said: "All creatures are God's dependents and the best among them is the one who is most useful to God's dependents." The Prophet of Islam looked upon himself as responsible for the trees and the animals and all natural elements. He also said: "The only reasons that God does not cause his punishment to pour over you are the elderly, the suckling babes, and the animals which graze upon your land." Muhammad prayed for rain when he was reminded that water was short, the trees suffering from drought, and animals dying. He begged for God's mercy to fall upon his creatures. The relationship between human beings and their environment includes many features in addition to subjugation and utilization. Construction and development are primary but our relationship to nature also includes meditation, contemplation and enjoyment of its beauties. The most perfect Muslim was the Prophet Muhammad who was reported by Ibn ' Abbas to have enjoyed gazing at greenery and running water.

When reading verses about the Earth in the Holy Qur'an, we find strong indications that the Earth was originally a place of peace and rest for humans:
Is not He [best] Who made the earth a fixed abode, and placed rivers in the folds thereof, and placed firm hills therein, and hath set a barrier between the two seas? Is there any God beside Allah? Nay, but most of them know not! (Surah 27:61)

passage, eating and drinking refer to the utilization of the sources of life. Such utilization is not without controls. The component elements of life have to be protected so that their utilization may continue in a sustainable way. Yet even this preservation must be undertaken in an altruistic fashion, and not merely for its benefit to human beings. The Prophet Muhammad said: "Act in your life as though you are living forever and act for the Hereafter as if you are dying tomorrow." These actions must not be restricted to those which will derive direct benefits. Even if doomsday were expected imminently, humans would be expected to continue their good behaviour, for Muhammad said: "When doomsday comes if someone has a palm shoot in his hand he should plant it." This hadith encapsulates the principles of Islamic environmental ethics. Even when all hope is lost, planting should continue for planting is good in itself. The planting of the palm shoot continues the process of development and will sustain life even if one does not anticipate any benefit from it. In this, the Muslim is like the soldier who fights to the last bullet. A theory of the sustainable utilization of the ecosystem may be deduced from Islam's assertion that life is maintained with due balance in everything. Humans are not the owners, but the maintainers of the due balance and measure which God provided for them and for the animals that live with them.
And after that He spread the earth, And produced therefrom water thereof and the pasture thereof, And He made fast the hills, A provision for you and for your cattle (Surah 79:30-33).

The Earth is important to the concept of interrelation. Human beings are made from two components of the Earth dust and water.
And Allah hath caused you to grow as a growth from the earth, And afterward He maketh you return thereto, and He will bring you forth again, a [new] forthbringing. And Allah hath made the earth a wide expanse for you. That ye may thread the valleyways thereof (Surah 71:17-20).

The word "earth" (ard) is mentioned twice in this short quotation and in the Qur'an the word occurs a total of 485 times, a simple measure of its importance. The Earth is described as being subservient to humans. The Earth is also described as a receptacle. Even more importantly, the Earth is considered by Islam to be a source of purity and a place for the worship of God. This means that the Earth is to be used to cleanse oneself before prayer if water is unobtainable. Thus it is not surprising that the Islamic position with regard to the environment is that humans must intervene in order to protect the Earth. For, finally, the Earth is a source of blessedness.

The Sustainable Care of Nature

Islam permits the utilization of the natural environment but this utilization should not involve unnecessary destruction. Squandering is rejected by God: "O Children of Adam! Look to your adornment at every place of worship, and eat and drink, but be not prodigal. Lo! He loveth not the prodigals" (Surah 7:31). In this Qur'anic

The Qur'an goes on to say:

But when the great disaster cometh, The day when man will call to mind his [whole] endeavor (Surah 79:34-35).

Humans will have a different home (ma'wil) or place of abode, different from the Earth and what it contains. The word ma'wil is the same word used in modern Arabic for

"environment." One cannot help but wonder if these verses are an elaboration on the concept of sustainable development, a task that humans will undertake until their home is changed. At this point, one must ask whether it is not a person's duty to preserve the proof of the Creator's existence while developing it. Wouldn't the wholesale destruction of the environment be the destruction of much which testifies to the greatness of God? The concept of the sustained care of all aspects of the environment also fits into Islam's concept of charity, for charity is not only for the present generation but also for those in the future. Islam encourages the sustained cultivation of the land. Land should not be used and then abandoned just because the cultivator expects no personal benefit. In Islam, law and ethics constitute the two interconnected elements of a unified world view. When considering the environment and its protection, this Islamic attitude may constitute a useful foundation for the formulation of a strategy throughout, at least, the Muslim world. Muslims who inhabit so much of the developing world may vary in local habits and customs but they are remarkably united in faith and in their attitude to life. Islam is a religion of submission to God, master of all worlds. The Earth and all its inhabitants were created and are dominated by God. All Muslims begin their prayers five times a day with the same words from the Holy Qur'an: "Praise be to Allah, Lord of the Worlds" (Surah 1:1). These opening words of the Qur'an have become not only the most repeated but also the most loved and respected words for Muslims everywhere. "Worlds" comes from the same root as signs; thus the worlds are signs of the Creator. A Muslim, therefore, has a very special relationship with those worlds which in modern times have come to be known as the environment. Indeed, that these worlds exist and that they were made by the same Creator means that they are united and interdependent, each a part of the perfect system of creation. No conflict should exist

between them; they should exist in harmony as different parts of the whole. Their coexistence could be likened to an architectural masterpiece in which every detail has been added to complete and complement the structure. Thus the details of creation serve to testify to the wisdom and perfection of the Creator.

The Practice of Islamic Environmental Ethics

Islam has always had a great influence on the formation of individual Muslim communities and the policy making of Muslim states. Environmental policy has been influenced by Islam and this influence has remained the same throughout the history of the Islamic faith. The concept of himil {protection of certain zones) has existed since the time of the Prophet Muhammad. Rima involved the ruler or government's protection of specific unused areas. No one may build on them or develop them in any way. The Maliki school of Islamic law described the requirements of himil to be the following. First, the need of the Muslim public for the maintenance of land in an unused state. Protection is not granted to satisfy an influential individual unless there is a public need. Second, the protected area should be limited in order to avoid inconvenience to the public. Third, the protected area should not be built on or cultivated. And fourth, the aim of protection (Zuhayli 5:574) is the welfare of the people, for example, the protected area may be used for some restricted grazing by the animals of the poor. The concept of himil can still be seen in many Muslim countries, such as Saudi Arabia, where it is practised by the government to protect wildlife. In a less formal way it is still practised by some bedouin tribes as a custom or tradition inherited from their ancestors. The harim is another ancient institution which can be traced back to the time of the Prophet Muhammad. It is an inviolable zone which may not be used or developed, save with the specific permission of the state. The harim is usually found in association with

wells, natural springs, underground water channels, rivers and trees planted on barren land or mawilt. There is careful administration of the harim zones based on the practice of the Prophet Muhammad and the precedent of his companions as recorded in the sources of Islamic law. At present the role of Islam in environmental protection can be seen in the formation of different Islamic organizations and the emphasis given to Islam as a motive for the protection of the environment. Saudi Arabia has keenly sought to implement a number of projects aimed at the protection of various aspects of the environment, for example, the late King Khalid's patronage of efforts to save the Arabian ornyx from extinction. The Meteorology and Environmental Protection Administration (MEPA) of Saudi Arabia actively promotes the principles of Islamic environmental protection.1n 1983 MEPA and the International Union for the Conservation of Nature and Natural Resources commissioned a basic paper on the Islamic principles for the conservation of natural environment. The Islamic faith has great impact on environmental issues throughout the Arab and Muslim world. The first Arab Ministerial Conference took as its theme "The Environmental Aspects of Development" and one of the topics considered was the Islamic faith and its values. The Amir of Kuwait emphasized the fundamental importance of Islam when he addressed the General Assembly of the United Nations in 1988. He explained that Islam was the basis for justice, mercy, and cooperation between all humankind; and he called for an increase in scientific and technological assistance from the North to help conserve natural and human resources, combat pollution and support sustainable development projects. Finally, it is imperative to acknowledge that the new morality required to conserve the environment which the World Conservation Strategy emphasizes, needs to be based on a more solid foundation. It is not only necessary to involve the public in conservation policy but also to improve its

morals and alter its attitudes. In Muslim countries such changes should be brought about by identifying environmental policies with Islamic teachings. To do this, the public education system will have to supplement the scientific approach to environmental education with serious attention to Islamic belief and environmental awareness.