Why taking action on climate change is an Islamic obligation

As more than 100 world leaders meet this week in Glasgow, attention is on a handful of major economic powers and the hope that COP26 turns the tide of climate change. If there is to be real progress, every country has to do its part, including Muslim-majority countries.

With an estimated population of 1.8 billion in more than 56 Muslim-majority countries, Muslims make up 23% of the world’s population. Muslim countries are generally developing nations and do not top the list of largest carbon-emitting nations. But they will need to be part of the conversation and the solution to this global crisis.

Islamic thinking in the contemporary world has often focused on issues such as radicalism, terror, security, and how to engage with the legacy of Western imperialism and the emergence of modern science. Climate change and environmental sustainability do not yet occupy an important place.

The pioneering work of Seyyed Hossein Nasr on an Islamic understanding of the care of creation has only occasionally stimulated further research and action. Nasr has drawn on the spiritual and metaphysical dimensions within the Islamic tradition to argue the importance of the environment and human responsibility to protect it. In the intervening years, global concern has shifted from sustainability and the loss of biodiversity to the urgent and serious threats posed by human-induced climate change.

Islamic Declaration on Global Climate Change

Faced with this deepening crisis, Muslim eco-activists and scientists released an Islamic Declaration on Global Climate Change. This declaration arose out of a symposium held in Istanbul shortly before the Paris climate summit in 2015. The declaration reconciles climate science with relevant Quranic wisdom.

The declaration is under no illusions: each person is called to be a “caretaker or steward (khalifah)” in the new epoch. The current rate of climate change cannot be sustained and “we are in danger of ending life as we know it on our planet”. There is a stark acknowledgement of humanity’s failure to fulfil its role of khalifah and the effect of such abuse on the created order.

The declaration concludes with a series of calls. These are calls to be accountable. There are specific policy-based calls to well-off nations, oil-producing states and corporations, as well as the finance and business sectors.

The declaration concludes with a call for all Muslims:

wherever they may be […] to tackle habits, mindsets, and the root causes of climate change, environmental degradation, and the loss of biodiversity in their particular spheres of influence, following the example of the Prophet Muhammad (peace and blessings be upon him) and bring about a resolution to the challenges that now face us.

The declaration draws heavily on the Quran, but with texts isolated to support the general direction of the argument without mounting a sustained theology. Criticism of the declaration has labelled it “defensive, if not apologetic” and claimed it falls short in asking questions “in the magnitude of today’s environmental crisis”. Nevertheless, by describing the science of climate change with invocation of Quranic claims, the declaration roots the problem in the heart of Islam, which Muslims cannot ignore.

Taking action on climate change is an Islamic obligation

The global harm caused by human activity is at a critical point. According to Islamic law, containing the harm is a priority. Caring for the environment and action to limit and even reverse climate change must be at a level of obligation (fard) for Muslim people, organisations and governments.

There are two types of obligations in Islamic law: fard al-‘ayn (individual obligation) and fard al-kifaya (collective obligation). The latter means that if a group of Muslims fulfil the duty, the obligation is lifted from other Muslims. Caring for the environment can be considered as fard al-‘ayn and fard al-kifaya at the same time.

From the perspective of activism, the possibility of environmental protection can also be covered by the Islamic concept of jihad, especially for individual Muslims and Muslim organisations. In the Islamic religious sense, jihad is an important umbrella concept. It concerns all personal struggles that one has to overcome to achieve success.

If one dimension of jihad means struggle against harmful forces for a virtuous outcome and cause, environmental activism becomes a form of jihad. Peaceful activism launched with sincere intentions against sources and forces that cause harm to the environment is a legitimate form of jihad that God will reward in the afterlife, as Islamic teachings promises.

Every individual and household has a measurable carbon footprint. Unless individuals take action to reduce their footprint, the harm caused to the environment will not reduce: it will get worse. Since damage to the Earth is increasing and existing levels of activism are not reversing the situation, it becomes an individual obligation on every Muslim.

This does not mean the obligation is lifted from organised groups of Muslims who have greater resources, funding and capability. There is also a collective obligation on organised groups. Every Islamic organisation and institution must be involved in environmental protection. At the very least, every organisation can reduce its carbon footprint, by having a deliberate, eco-friendly operation, and educate staff and the community they serve on the need to care for the environment.

Yet even these actions would not be sufficient. There is a further obligation on governments of Muslim-majority countries, because the cultural and economic policies of a country have a major influence on its carbon footprint. Muslim countries must also actively work to influence global policies on climate change through international organisations.

Reversing the impact of climate change requires all people to make sacrifices. They need to consume less and produce less waste. Through its theology of the environment and the power of its ethical stance, Islam, along with other world religions, can facilitate this critical outcome.

Mehmet Ozalp is an Associate Professor in Islamic Studies, Director of The Centre for Islamic Studies and Civilisation and Executive Member of Public and Contextual Theology, Charles Sturt University

This piece was originally published on The Conversation on November 4th 2021

Prophet Muhammed (PBUH) and the Environment

  By: Francesca De Chatel

The Prophet Muhammad (peace be upon him) said, “There is none amongst the believers who plants a tree, or sows a seed, and then a bird, or a person, or an animal eats thereof, but it is regarded as having given a charitable gift [for which there is great recompense].” [Al-Bukhari, III:513].

The idea of the Prophet Mohammed (peace be upon him) as a pioneer of environmentalism will initially strike many as strange: indeed, the term “environment” and related concepts like “ecology”, “environmental awareness” and “sustainability”, are modern-day inventions, terms that were formulated in the face of the growing concerns about the contemporary state of the natural world around us.

And yet a closer reading of the hadith, the body of work that recounts significant events in the Prophet’s life, reveals that he was a staunch advocate of environmental protection. One could say he was an “environmentalist avant la lettre”, a pioneer in the domain of conservation, sustainable development and resource management, and one who constantly sought to maintain a harmonious balance between man and nature. From all accounts of his life and deeds, we read that the Prophet had a profound respect for fauna and flora, as well as an almost visceral connection to the four elements, earth, water, fire and air.

He was a strong proponent of the sustainable use and cultivation of land and water, proper treatment of animals, plants and birds, and the equal rights of users. In this context the modernity of the Prophet’s view of the environment and the concepts he introduced to his followers is particularly striking; certain passages of the hadith could easily be mistaken for discussions about contemporary environmental issues.

Three Principles

The Prophet’s environmental philosophy is first of all holistic: it assumes a fundamental link and interdependency between all natural elements and bases its teachings on the premise that if man abuses or exhausts one element, the natural world as a whole will suffer direct consequences. This belief is nowhere formulated in one concise phrase; it is rather an underlying principle that forms the foundation of all the Prophet’s actions and words, a life philosophy that defined him as a person.

The three most important principles of the Prophet’s (peace be upon him) philosophy of nature are based on the Qur’anic teachings and the concepts of tawhid (unity), khalifa(stewardship) and amana (trust).

Tawhid, the oneness of God, is a cornerstone of the Islamic faith. It recognizes the fact that there is one absolute Creator and that man is responsible to Him for all his actions: “To God belongs all that is in the heavens and in the earth, for God encompasses everything [4:126].”  The Prophet acknowledges that God’s knowledge and power covers everything. Therefore abusing one of his creations, whether it is a living being or a natural resource, is a sin. The Prophet considered all of God’s creations to be equal before God and he believed animals, but also land, forests and watercourses should have rights.

The concepts of khalifa, stewardship, and amana, trust, emerge from the principle of tawhid. The Qur’an explains that mankind holds a privileged position among God’s creations on earth: he is chosen as khalifa, “vice-regent” and carries the responsibility of caring for God’s earthly creations. Each individual is given this task and privilege in the form of God’s trust. But the Qur’an repeatedly warns believers against arrogance: they are no better than other creatures.  “No creature is there on earth nor a bird flying with its wings but they are nations like you [6:38]”; “Surely the creation of the heavens and the earth is greater than the creation of man; but most people know not [40:57]”.

The Prophet (peace be upon him) believed that the universe and the creations in it – animals, plants, water, land – were not created for mankind. Man is allowed to use the resources but he can never own them. Thus while Islam allows land ownership, it has limitations: an owner can, for example, only own land if he uses it; once he ceases to use it, he has to part with his possession.

The Prophet recognized man’s responsibility to God but always maintained humility. Thus he said: “When doomsday comes, if someone has a palm shoot in his hand, he should plant it,” suggesting that even when all hope is lost for mankind, one should sustain nature’s growth. He believed that nature remains a good in itself, even if man does not benefit from it.

Similarly, the Prophet incited believers to share the earth’s resources. He said: “Muslims share alike in three things – water, herbage and fire,” and he considered it a sin to withhold water from the thirsty. “No one can refuse surplus water without sinning against Allah and against man” [Mishkat al Masabih].

The Prophet’s (peace be upon him) attitude towards sustainable use of land, conservation of water and the treatment of animals is a further illustration of the humility of his environmental philosophy.

Sustainable Use of Land

“The earth has been created for me as a mosque and as a means of purification.” [Al-Bukhari I:331] With these words the Prophet emphasizes the sacred nature of earth or soil, not only as a pure entity but also as a purifying agent. This reverence towards soil is also demonstrated in the ritual of tayammum, or “dry wudu” which permits the use of dust in the performance of ritual purification before prayer when water is not available.

The Prophet (peace be upon him) saw earth as subservient to man, but recognised that it should not be overexploited or abused, and that it had rights, like the trees and wildlife living on it. In order to protect land, forests and wildlife, the Prophet created inviolable zones known as hima and haram, in which resources were to be left untouched. Both are still in use today: haram areas are often drawn up around wells and water sources to protect the groundwater table from over-pumping. Hima applies particularly to wildlife and forestry and usually designates an area of land where grazing and woodcutting are restricted, or where certain animal species are protected.

The Prophet not only encouraged the sustainable use of fertile lands, he also told his followers of the benefits of making unused land productive: planting a tree, sowing a seed and irrigating dry land were all regarded as charitable deeds.“Whoever brings dead land to life, that is, cultivates wasteland, for him is a reward therein.” Thus any person who irrigates a plot of “dead”, or desert land becomes its rightful owner.

Conservation of Water

In the harsh desert environment where the Prophet (peace be upon him) lived, water was synonymous to life. Water was a gift from God, the source of all life on earth as is testified in the Qur’an:  “We made from water every living thing” [21:30].  The Qur’an constantly reminds believers that they are but the guardians of God’s creation on earth and that they should never take this creation for granted: “Consider the water which you drink. Was it you that brought it down from the rain cloud or We? If We had pleased, We could make it bitter” [56:68-70].

Saving water and safeguarding its purity were two important issues for the Prophet: we have seen that his concern about the sustainable use of water led to the creation of haram zones in the vicinity of water sources. But even when water was abundant, he advocated thriftiness: thus he recommended that believers perform wudu no more than three times, even if they were near to a flowing spring or river. The theologian El-Bukhari added: “ The men of science disapprove of exaggeration and also of exceeding the number of ablutions of the Prophet.” The Prophet also warned against water pollution by forbidding urination in stagnant water.

The Treatment of Animals:

“If anyone wrongfully kills even a sparrow, let alone anything greater, he will face God’s interrogation” [Mishkat al Masabih]. These words reflect the great reverence, respect and love that the Prophet always showed towards animals. He believed that as part of God’s creation, animals should be treated with dignity, and the hadith contains a large collection of traditions, admonitions and stories about his relationship to animals. It shows that he had particular consideration for horses and camels: to him they were valiant companions during journey and battle, and he found great solace and wisdom in their presence as the following tradition reveals: “In the forehead of horses are tied up welfare and bliss until the Day of Resurrection.”

Even in the slaughter of animals, the Prophet showed great gentleness and sensitivity. While he did not practice vegetarianism, the hadiths clearly show that the Prophet was extremely sensitive to the suffering of animals, almost as though he shared their pain viscerally. Thus he recommends using sharp knives and a good method so that the animal can die a quick death with as little pain as possible. He also warned against slaughtering an animal in the presence of other animals, or letting the animal witness the sharpening of blades: to him that was equal to “slaughtering the animal twice” and he emphatically condemned such practices as “abominable”.

Conclusion

It is impossible to do justice to the full scope and significance of Prophet Mohammed’s environmental philosophy in this short article. His holistic view of nature and his understanding of man’s place within the natural world pioneered environmental awareness within the Muslim community.

Sadly, the harmony that the Prophet advocated between man and his environment has today all too often been lost. As we face the effects of pollution and overexploitation, desertification and water scarcity in some parts of the world and floods and violent storms elsewhere, it is perhaps time for the world community as a whole, Muslims, Christians and Jews, Hindus and Buddhists, atheists and agnostics, to take a leaf out of the Prophet’s book and address the current environmental crisis seriously and wisely.

This article was originally appeared on The Islamic Bulletin