An Islamic Perspective of Environmental Ethics*
An Islamic Perspective of Environmental Ethics*
The challenge of environmental crisis caused a response in the mainstream of the world religions to construct an environmental ethics, based on religious values. As a result of this awareness, studies about the religious and sacred aspects of nature and its relevance for environmental ethics increased in recent decades. Accordingly, a lively interest in the Eastern, Indian and Far Eastern religious traditions and cultures also has been observed in the recent literature on the subject. [1] These and other relevant views which try to develop an environmental ethics on somehow religious foundations regarded as eco-theology as well as ecosophy. [2]
Here, the Islamic view of nature and its relevance for an environmental ethics will be discussed. The Islamic understanding of the natural environment, including other things which may be called Islamic, has its roots in the Qur'an, the very word of God, the central teophany of Islam. [3]
Therefore, the Qur’an has always influenced and still influences our view of the place we occupy within the ecosystem. For the main purpose of the Qur’an, according to M. Iqbal is "to awaken in man the higher consciousness of his manifold relations with God and universe".[4] The Quranic perspective of environment and of man-nature relationship has been studied in recent decades by Muslim scholars. [5] Nevertheless, I will restrict myself here to a few notes on some important passages of the Qur’an about nature and the place of human beings within it, and then point out the implication of this understanding for the possibility of developing an environmental ethics within an Islamic context. When the Qur’an is carefully studied from an ecological point of view, the following points may be observed. First of all, the Qur’an regards not only nature but all universe as the creatures of God, while the former being regarded as the prime miracle of God. Therefore, nature has a metaphysical significance on the one hand, and an order which maintains in itself on the other. Nature, according to the Qur’anic perspective, may also point to what is beyond itself; in this sense, the role of nature is similar to that of a mirror which reflects the power, beauty and wisdom of its Creator.
Therefore, according to the Qur’an everything in the natural world is a sign (aya) of God and as such it is continuously praising Him. In short, the natural world as presented and described by the Qur’an, as will be mentioned below, is a living, holistic, orderly and perfect world, populated by angels, jinn, human beings and animals. Above all, the universe, with all its causal processes, is the prime sign (aya) and proof of its Maker. [6]
So, when we look at the Qur’an’s general attitude towards the universe, natural resources, and the relation between human beings and nature we find out that: The main purpose of human beings is nothing else but to serve God, to be grateful to Him, and to worship Him alone. Nature exists for human beings to use it and benefit from it for their own ends. The utility, serviceability, and exploitibility of nature by human beings are spoken of in numerous verses. However, human beings are invited to use this opportunity for the good and not to "corrupt the earth" [fasad fi’l-ard], a phrase often repeated in the Qur’an. [7]
Thus, when we look at the natural world, animate- inanimate, we see that even rocks and mountains have given special roles and responsibilities according to the Qur’an. The creation of the universe, however, was a serious affair, not a sport or a fancy. According to Rahman, for example, nature is regarded as the grand handiwork of the Almighty, but it does not exist just to show off His might and power. It is to serve human beings by meeting their vital needs. [8]
As this point is very important with regard to human being-nature relationship, it deserves further elaboration. Although human beings are at the top of the great chain of being, they are not the owner of nature, for the sole aim of nature is not only for human beings and their ends. Muslims deduce from the above-mentioned Qur’anic principles that "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."[9] Both some classical and contemporary Muslim scholars have interesting views on this matter. Ibn Taymiyah, a classical example of this understanding, when commenting on those verses of the Qur’an which state that God has created the various parts of the natural environment to serve humanity, underlines this point:
The second is more important; it is to set forth for innumerable readers the meanings of all things, each of which is like a sign, a missive, a book, an ode of conscious being to study, a sign making known the manifestation of the Glorious Creator’s Names.
The third concerns the Glorious Maker and looks to Him. While the benefits and results of everything that look to the things themselves are one, those looking to the Glorious Maker are myriad.[12]
Behold! In the creation of the heavens and the earth; in the alternation
of the night and the day; in the sailing of the ships through the ocean
for the profit of mankind; in the rain which Allah sends down from the
skies and the life which He gives therewith to an earth that is dead; in
the beasts of all kinds that He scatters through the earth; in the change
of the winds and the clouds which they trail like their slaves between
the sky and the earth; (here) indeed are signs for a people that are wise.[14]
He has created the heavens and the earth for just ends: far is He above having the partners they ascribe to Him!
He has created man from a sperm drop; and behold this same (man) becomes an open disputer!
And cattle He has created for you (men): from them ye derive warmth and numerous benefits and of their (meat) ye eat.
And ye have a sense of pride and beauty in them as ye drive them home in the evening and as ye lead them forth to pasture in the morning.
And they carry your heavy loads to lands that ye could not (otherwise) reach except with souls distressed: for your Lord is indeed Most Kind Most Merciful.
And (He has created) horses mules and donkeys for you to ride and use for show; and He has created (other) things of what ye have no knowledge.
And unto Allah leads straight the Way but there are ways that turn aside: if Allah had willed He could have guided all of you.
It is He Who sends down rain from the sky: from it ye drink and out of it (grows) the vegetation on which ye feed your cattle.
With it He produces for you corn olives date-palms grapes and every kind of fruit: verily in this is a Sign for those who give thought.
He has made subject to you the Night and the Day; the Sun and the Moon; and the Stars are in subjection by His Command: verily in this are Signs for men who are wise.
And the things on this earth which He has multiplied in varying colors (and qualities): verily in this is a Sign for men who celebrate the praises of Allah (in gratitude).
It is He Who has made the sea subject that ye may eat thereof flesh that is fresh and tender and that ye may extract therefrom ornaments to wear; and thou seest the ships therein that plough the waves that ye may seek (thus) of the bounty of Allah and that ye may be grateful.
And He has set up on the earth mountains standing firm lest it should shake with you; and rivers and roads; that ye may guide yourselves;
And marks and signposts; and by the stars (men) guide themselves.
Is then He Who creates like one that creates not? Will ye not receive admonition?
If ye would count up the favors of Allah never would ye be able to number them: for Allah is Oft-Forgiving Most .[15]
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-Forbearing, Most Forgiving. [16]
He who created [things and (created them) well, and who measured [them] out and thus guided [them].[18]
Lo, to Him belong both creation and commanding.[19]
Indeed, We have created everything with a measure.[20]
According to the Qur’an, even stones can serve to express the aspects of Divine Wrath. Moreover, when the Qur’an refers to the "stoning" of disobedient people, employs an allegorical language, which implies some moral principles and lessons to be taken from the natural world in general, and from the stones in particular:
O Children of Israel and Sons of Adam! What sort of heart do you bear within your weakness and impotence so that with its hardness it resists the command of such a One? Whereas how perfectly and obediently the huge strata of hard rocks carry out their delicate duties in the darkness before His commands. They display no disobedience. Indeed, those rocks act as treasures for the water of life and other means of life of all living creatures above the earth, and are the means for their division and distribution. And they do this with such wisdom and justice that they are soft like wax or air in the Hand of Power of the All-Wise One of Glory; offering no resistance, they prostrate before His mighty power.[27]
Water also occupies a central place and role in the Qur’anic teaching. Water, for example, regarded as the source of life:
He has sent down water from the sky.... [32]
It is these Qur’anic principles which shaped and regulated human-nature relationship in the course of Muslim civilization. The aforementioned Qur’anic perspective is reflected in thoughts and philosophies of many Muslim thinkers received a special emphasize by the Muslim mystics. For example, Jalâ l al-Din Rumî , the great Muslim poet and mystic of 13th century painstakingly underlines from a Qur’anic context and draws attention to the orderliness of nature as an organic being and how this related to human being and how it speaks about its own Creator:
Wait till the rising of the sun of Resurrection, that thou mayst see the movement of the world’s body.[**]
Since God hath made Man from dust, it behoves thee to recognize the real nature of every particle of the universe,
That while from this aspect they are dead, from that aspect they are living: silent here, but speaking Yonder.
When He sends them down to our world, the rod of Moses becomes a dragon in regard to us;
The mountains sign with David, iron becomes as wax in his hand;
The wind becomes a carrier for Solomon, the sea understands what God said to Moses concerning it.
The moon obeys the sign given by Mohammad, the fire (of Nimrod) becomes a garden of roses for Abraham.
They all cry, "we are hearing and seeing and responsive, though to you, the uninitiated, we are mute."
Ascend from materially into the world of spirit, hearken to loud voice of the universe,
Then thou wilt know that God is glorified by all inanimate thins: the doubts raised by false interpreters will not beguile thee.[38]
Now consider the springs, the streams, and the rivers! Their welling-up out of the ground and out of mountains is not by chance. For it is demonstrated by the testimony of their benefits and fruits, the works of Divine Mercy, and by the statement of their being stored up in mountains with the balance of wisdom in proportion to need, that they are subjugated and stored up by an All-Wise Sustainer, and that their flowing forth is their conforming exuberantly to His command.
Now consider all the varieties of stones and jewels and minerals in the earth! Their decorations and beneficial properties, the wise benefits connected to them, and their being prepared in a manner appropriate to human and animal needs and vital necessities all show that they are made in that way through the decoration, arrangement, planning, and forming of an All-Wise Maker.
Now consider the flowers and fruits! Their smiles tastes, beauties, embroideries, and scents are each like an invitation to and menu for the table of a Most Munificent Maker, an All-Compassionate Bestower of Bounties; they are given as various menus and invitations to each species of beings through their different colours, scents, and tastes.
Now consider the birds! A certain indication that their twittering and chirruping is an All-Wise Maker s causing them to speak is the astonishing way in which they express their feelings to one another with those sounds, and state their intentions.
Now consider the clouds! A definite indication that the pattering of the rain is not a meaningless sound and that the crashing of thunder and lightening is not a futile din is that those strange beings are created in empty space. Also drops of rain like the water of life are milked from the clouds, suckling the living creatures on the earth so needy and longing for them. These facts show that the pattering and crashing are most meaningful and full of wisdom. For at the command of a Most Generous Sustainer, the rain calls out to those longing for it: "Good news! We are coming!" They express this meaning Now look at the sky and consider carefully only the moon out of all the innumerable bodies in it! That its motion is at the command of an All-Powerful and Wise One is demonstrated by the important instances of wisdom connected to it and concerning the earth. [40]
Although man is a distinct and special part of the universe and has a very distinctive standing and rank among all other change of being, this distinction does not provide him with the power to dominate and destroy the natural environment. On the contrary, this distinction gives man a high sense of responsibility. This responsibility, at least, has two dimensions. First, the responsibility of reading/comprehending the real and true meaning of natural order and then constructing a moral obligation which necessarily arise from the Qur’an and nature per se. For, when the Qur’an points out the orderliness and especially that everything created with measure and that there is a measure in the universe which to be observed and studied, it also underlines the importance of measure and observing it in social and daily life. Thus, the maintenance of measure in both sphere is in the responsibility of human beings. A good example of this point can be found in the following verses:
Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith fruits for your sustenance; then set not up rivals unto God when ye know (the truth).[41]
The sun and the moon follow courses (exactly) computed. And the herb and 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.[42]
Thus, in short, as God has created this world and entrusted it to human beings alone, they are not the owners and masters of the natural environment. They are only trustees, stewardships on earth. [45] More importantly, this stewardshipness includes the maintianness and utilization of the natural environment in accordance with what God created these things for, and to take into account the order and the ecological balance of nature on the other. Iqbal underlines this point eloquently as follows:
