Environmental Ethics in Islam

Slide 1 Environmental Ethics in Islam

 Content
Main Principles in Islamic Environmental Ethics
Tawhid (Oneness of God)
Ayat (Signs) Seeing the Signs of God everywhere
Caliph/Khalifa (Stewardship)
Balance
Amana (Trust)
Accountability
Other Quranic verses
Example of Prophet Muhammad (pbuh)
Early Muslim examples

Slide 2 Environmental Ethics in Islam

 Islamic Sources of Environmental
Ethics

Slide 3 Environmental Ethics in Islam

 Quran
The primary source for guidance for Muslims in all
areas is the Qur'an, which Muslims believe is the
direct Word of God.
The Quran contains over 650 references to ecology
as well as important principles which are able to be
applied to the environment.

Slide 4 Environmental Ethics in Islam

 Sunnah
The sayings and actions of the Prophet Muhammad
(Sunnah and Hadith) are the secondary source of
guidance for Muslims.
It also contains numerous important ecological
guidelines.
There is an abundance of hadith (sayings of Prophet
Muhammadpbuh) concerning plants, trees, land
cultivation, irrigation, crops, livestock, grazing, water
distribution and treatment of animals.

Slide 5 Environmental Ethics in Islam

 Shariah Law
Shari'ah law includes many teachings explaining
how to apply Qur'anic principles and guidelines of
Prophet Muhammadpbuh.
Collectively, the sources of authority in Islam provide
clear teaching and direction to Muslims in their
relationship with the environment.

Slide 6 Environmental Ethics in Islam

 Key Principles of Islamic
Environmental Ethics

Slide 7 Environmental Ethics in Islam

 Tawhid

Slide 8 Environmental Ethics in Islam

 Tawhid
The basis of Islam is tawhid, which affects every
component of Islam, including environmental ethics.
Tawhid is Gods Unity and Oneness and includes not
ascribing any form of partnership with God.
Tawhid, means that God is the Owner and Creator of
everything in the universe.
To God belongs all that is in the heavens and on
earth (Qur'an, Al-Nisa, 4:126)(Tr. Ali).
This includes the human being, which is part of this
interdependent universe as all is created by God.

Slide 9 Environmental Ethics in Islam

 Everything Praises God

The Quran also says that everything that is in the

heavens and the earth praises God:

Glorify Him and there is not a thing but glorifies His praise.
But you understand not their glorification.. (Quran, 17:44)
See 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 (Quran, 22:18)

Slide 10 Environmental Ethics in Islam

 Everything Praises God

And the herbs and the trees both (alike) bow in

adoration (Quran, 55:6)
If a tree praises God and if animals praise God, then
how must they be treated?

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 Ayat
Signs of Allah

Slide 12 Environmental Ethics in Islam

 Signs of Allah - Ayat
The word ayat, which means signs, is used in the
Quran for both Creation and the verses of the
Qur'an.
This gives them equal status, both as signs for human
beings to read and understand.
By describing nature as signs of God in the Quran,
He is instructing us to reflect on them to learn about
Gods tawhid, His Attributes and about the
connectivity of the universe.

Slide 13 Environmental Ethics in Islam

 Signs of Allah - Ayat
Two examples from the Quran:
And it is He who spread out the earth, and set thereon
mountains standing firm and (flowing) rivers: and fruit of
every kind He made in pairs: He draws the night as a
veil over the Day. Behold, verily in these things there are
signs for those who think and reflect! [Quran 13:3]
It is He who sends down rain from the sky: from it you
drink, and out of it (grows) the vegetation on which
you feed your cattle. With it He produces for you corn,
olives, date-palms, grapes and every kind of fruit.
Behold, verily in these things there are signs for those
who think and reflect! Quran, 16:10-11).

Slide 14 Environmental Ethics in Islam

 Signs of Allah - Ayat
All of Creation points to the Divine Creator and allows
us to learn about Gods Attributes.
Every entity contains a meaning greater than itself, as
part of a whole, similar to a letter in a word.
This gives meaning to the entity by reflecting on the
interdependence of the universe.
Walking in nature, seeing the trees, the wind, the birds,
the waves of water and the beauty of sunrise allows this
reflection on God and on the role of human beings
within Creation.
Even thorns, which are perceived to be ugly serve their
duty as protectors of the plant and hence make them
beautiful in essence.
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 Balance

Slide 16 Environmental Ethics in Islam

 Balance

Recognition of Gods tawhid means recognition

that God created the universe in perfect balance
and measure, so it should not be altered by
human beings.
"Verily, all things have We created in proportion and
measure" (Qur'an, 54:49).
God tells human beings not to disturb this balance;
And the sky has He raised high, and has devised
(for all things) a balance, so that you might never
transgress the balance: weigh, therefore (your
deeds) with equity, and do not upset the balance
(Quran, 55:7-9).

Slide 17 Environmental Ethics in Islam

 Balance
These verses demonstrate that everything in the
universe was created to operate with unified purpose
and that each element is critical to maintain the
balance and functioning of the universe.
This perfect balance can be seen from the
examination of any component of the universe,
including the Earths ability to clean itself.
Despite the amount of waste produced from animals,
as well as the deaths of species, the earth has the
ability to clean itself, to the point that this death and
waste is not even visible.

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 Balance
The death and waste products of the species living in
the oceans should mean the oceans do not have
any clean water, yet the perfect balance created by
God means that clean water is maintained, allowing
the ecosystems to function perfectly.
The balance of creation is so detailed that the
reproduction rate of species changes according to
lifespan; species with higher reproduction rates have
shorter lifespans and vice-versa meaning that
balance is maintained.
This allows us to reflect on Gods Perfection.

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 Caliph (Steward)

Slide 20 Environmental Ethics in Islam

 Human beings, stewards on earth

And when your Lord said to the angels: Lo! I am about to

place a caliph (vicegerent) on the earth... (Quran 2:30)

It is He that has made you caliph (vicegerent), over the

earth. (Quran, 6:165)

The Quran says that God gave human beings the

role of steward caliph on earth.
Caliph translates as steward, deputy, guardian.
This role gives the human being responsibility for
Gods creation, which includes maintaining and
protecting it.

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 Amanah

Slide 22 Environmental Ethics in Islam

 Amanah - Trust
As Gods stewards, human beings were given a trust.
"Truly We did offer the trust to the heavens and earth,
and the mountains, but they declined to bear it and
were afraid of it. But the man bore it... (Qur'an, 33:72).
This verse means that human beings are entrusted to
look after God's creation, to protect it, to maintain it
and to ensure equal access to it.
It describes that this responsibility is so great that
others (such as the mountains, heavens and earth)
shrank away from the responsibility (Haq, 2001).

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 Amanah - Trust
As Gods deputy, steward and trustee, human beings
should feel honoured to protect the environment
since:
it belongs to God
it maintains the perfect balance created by God
it honours the trust that God assigned human beings
the role of caliph
Human beings should protect the environment that
belongs to God, just as people protect the
belongings of an employer, friend or anyone whose
goods are entrusted to them.

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 Amanah - Trust
Allah made subservient to you the sea that you
may seek of His grace, and that you may give thanks.
And He has made subservient to you whatsoever is in
the heavens and whatsoever is in the earth. (45:12-13)
While human beings have the use of the resources of
the world, they do not have a right to exploit or
destroy these resources that have been given to
them in a trust but which belong to God.
The use of the world's resources should be in keeping
with the nurturing and sustaining responsibilities of
their role as steward.

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 Accountability

Slide 26 Environmental Ethics in Islam

 Accountability
Since Muslims believe that all actions are rewarded
and punished, there are almost no incidents involving
human beings that do not contain responsibility and
accountability.
Islam teaches that on the Day of Judgment humanity
will be questioned about every action, including how
we treat the environment and animals.
So whoever does an atom's weight of good will see it,
And whoever does an atom's weight of evil will see it.
(Quran 99:7-8)

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 Stewardship Necessitates Accountability

Being a steward means having authority over

Creation, but also accountability over their treatment
of the environment.
Prophet Muhammadpbuh said,
"The world is beautiful and verdant and God has
appointed you as His stewards over it. He sees how you
acquit yourselves.

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 Destruction of the Environment Harms Us

Muslims further believe that any transgression or

disobedience of Gods guidance is detrimental to
the individual;
Whoever transgresses the bounds of God has done
wrong but to himself (Quran, 65:1).
As human beings rely on nature, the destruction of
ecosystems and species also harms human beings
as the balance is disturbed.

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 Islamic View of the Environment

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 We only take care of things we perceive
as valuable
The first thing Islam does is to give immense worth
to the environment.
Islam asserts that all life is special and valuable
because it is the life and the art displayed by each
creature that connects it to the Divine.
To a Muslim, God has created this universe like a
majestic palace.
Therefore, in Islam, the natural
environment and animal forms
are sacred and valuable.
Slide 31 Environmental Ethics in Islam
 Value Given to Creation

Not only is there a commonality with all creation, but

the following verse highlights the value given to the
creation of the environment:
The creation of the heavens and the earth is indeed
greater than the creation of mankind; yet, most of
mankind know not. (Quran, 40:57)

Slide 32 Environmental Ethics in Islam

 All of Creation is Sacred

Prophet Muhammadpbuh also said, "The earth has

been created for me as a mosque and as a means of
purification".
Not only is he saying the earth is sacred, as it can all
be used for praying, but it is also a means of
purification, demonstrated through tayammum (ritual
cleansing using the earth).
Islamic environmental ethics states that human beings
must recognise that all of Creation is created by God,
represents God and is therefore sacred.
Slide 33 Environmental Ethics in Islam
 Creation
The Quran tells us that human beings are created
from an earthly essence and more generally that
every living being is created from water.
...the heavens and the earth were joined together as
one united piece, then We parted them? And We have
made from water every living thing....
(Quran, Prophets, 21:30)
Therefore, we have a common physical existence
with everything else on earth.
There is also a law of interdependency between all
natural elements and if humans abuse one element,
the natural world as a whole will suffer the direct
consequences.
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 Humanity and the ecological system

Every living being adds value to its

ecological system.
Human beings, on the other hand,
consume the best of what nature
has to offer and turns it into waste
that is flushed away in a hurry.
Humanity, in a physical sense, adds
no value to the ecological
environment.

Slide 35 Environmental Ethics in Islam

 Adding value to the environment

Humanity depends on the environment but the

environment does not depend on humanity.
The only real value we can add to the environment
is by protecting and preserving it.

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 The purpose of human existence

For human existence, one has to look for a

purpose other than its mere physical
existence.
The finer intellectual and spiritual
faculties are given to us for a more
comprehensive and willing spiritual
enlightenment and worship.
The Quran also talks about the worship
of everything that is in the heavens and
the earth. (Quran, 51:56)

Slide 37 Environmental Ethics in Islam

 Waste Minimisation, Water
Conservation, Use of Resources and
Sustainable Land Cultivation

Slide 38 Environmental Ethics in Islam

 Waste Minimisation
The Quran talks about how God does not like those
who waste:
... Eat of their fruits when they come to fruition, and
give (to the poor and the needy) the due thereof on
harvest day. And do not be wasteful; indeed He
(God) does not love the wasteful.
(Quran, 6:141)

O children of Adam! Dress cleanly and beautifully

for every act of worship; and eat and drink, but do
not be wasteful: indeed, He does not love the
wasteful.
(Quran, 7:31)
Slide 39 Environmental Ethics in Islam
 Waste Minimisation
Islam teaches that waste and excess leads to
ingratitude and arrogance.
When we limit our use of resources it leads to greater
appreciation of each resources used.

Slide 40 Environmental Ethics in Islam

 Water Conservation
Islam forbids extravagance in using water. It is related
that the Prophet Muhammad passed by his
companion Saad, who was performing his wudu
(ablution), and said:
Water should not be wasted when making ablution
even if you are by a flowing river.
This restriction is not to waste water even if when it is
plentiful, that is, in a flowing river.

Slide 41 Environmental Ethics in Islam

 Resource Use
Prophet Muhammad (pbuh) had few material
possessions.
He said, The worldly comforts are not for me. I am like
a traveller, who takes a rest under a tree in the shade
and then goes on his way.
He also mended his clothes and repaired his shoes, not
wasting God's resources and therefore implementing
the modern campaign Reduce, Re-use, Recycle.
Prophet Muhammadpbuh said:
Wealth is not a lot of goods but it is being satisfied with
what one has.
Slide 42 Environmental Ethics in Islam
 Tree Planting
There are numerous hadith about the importance of
planting trees, such as:
When doomsday comes, if someone has a palm
shoot in his hand, he should plant it."
"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)".
Planting a tree therefore is highly recommended
and is even considered charity when eaten by
another living being.
Slide 43 Environmental Ethics in Islam
 Tree Planting
Prophet Muhammad regularly organised the
planting of trees and date groves, similar to
modern 'Plant a Tree' campaigns.
In the forestry region of Al Ghaba, he ordered that
when a tree is cut down another must be planted
its place.

Slide 44 Environmental Ethics in Islam

 Sustainable Land Management

Prophet Muhammad also established sanctuaries,

within which natural resources were protected.
These areas, called hima, were areas of land set
aside as sanctuaries, where resources were left
untouched and plant and animal species were
protected.

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 Future Generations

Slide 46 Environmental Ethics in Islam

 Future Generations

Prophet Muhammad (peace be upon him) said:

When doomsday comes, if someone has a palm shoot
in his hand, he should plant it.
A true believer does not hurt anyone with his thoughts,
words or actions.
If any one deprives an heir of his inheritance, Allah will
deprive him of his inheritance in Paradise on the Day of
Resurrection.
The natural environment is inherited by future
generations, which provides sustenance.
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 Animal Rights

Slide 48 Environmental Ethics in Islam

 Animal rights
Islam introduced animal rights along with human
rights, over 1400 years ago.
The earth He has assigned to all living creatures
(Quran, Al-Rahman, 55:10)

"There is not a moving (living) creature on earth, nor

a bird that flies with its two wings, but are
communities like you...then unto their Lord they (all)
shall be gathered (Qur'an, 6:37).

By referring to animals as communities

like human beings its demonstrates their
equal place in the environment.

Slide 49 Environmental Ethics in Islam

 Animal Rights

The Prophet Muhammad said:

"Verily, there is heavenly reward for every act of kindness
done to a living animal."

Once, seeing someone call his horse using deception, he

said:
You should give up deceiving animals. You should be
trustworthy even in your treatment of them.
If he saw any animal over-loaded or ill-fed he would pull up
the owner and say, "fear God in your treatment of animals."

Slide 50 Environmental Ethics in Islam

 Animal Rights
He told of a woman was put in Hell and tortured for
locking up her cat, without food or drink.
He told his companions of a previous Prophet who was
stung by an ant so ordered the whole of the nest to be
burnt, to which God said Because one ant stung you,
you burned a whole community that glorified me.
When the Prophets companions took baby birds from
a nest he said to them, Who has hurt the feelings of
this bird by taking its young? Return them to her.
He had such a love of animals that he wiped the
mouth of his horse with his personal cloth.

Slide 51 Environmental Ethics in Islam

 Animal Rights

He forbade the practice of cutting the tails and manes

of horses, of branding animals at any tender spot, and
of keeping horses saddled unnecessarily.
In the slaughtering process he advocated the quickest
death with the least pain
"You should sharpen your blades and give relief to the
slaughtered one".
He advised not letting animals witness another's death
nor the sharpening of blades, saying that these actions
are slaughtering the animal twice.
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 Islam Teaches Moderation

Slide 53 Environmental Ethics in Islam

 Moderation
Islam teaches moderation in all aspects of life.
And we have willed you to be a community of the
middle path (Quran, Al-Baqarah, 2:143).
Prophet Muhammad said
Practice moderation, and if you cant practice it
perfectly, then strive towards it as far as possible
Allah loves to see the signs of His gifts on His servant.
Human beings, therefore, should appreciate the
blessings of God, without going into excess.
Moderation in our consumption of natural resources
allows preservation of the balance and order created
by God and is instructed by God.

Slide 54 Environmental Ethics in Islam

 Harm vs Benefit
Hadith
The merit of utilisation lies in the benefit it yields, in
proportion to its harm.
The averting of harm takes precedence over the
acquisition of benefits.
Can be applied to technology, the plastic bag,
disposable cups, plates.

Slide 55 Environmental Ethics in Islam

 Nafs Ego/Desires
Muslim academics have argued that the ecological
crisis is a result of human greed and selfishness.
Our misuse of the environment is our ego continually
wanting more.
The environment is another test for our ego and we
seem to be failing the test at the moment...

Slide 56 Environmental Ethics in Islam

 Nafs Ego/Desires
Prophet Muhammad said:
If the son of Adam has two valleys filled with wealth,
he will demand a third, but nothing fills the stomach of
the son of Adam like dust.
Human beings desires are never satisfied, constantly
seeking more.
Islam teaches that we must train these desires, which
includes proper use of resources.
This leads us to protect the environment and also
brings us closer to God as we are more grateful and
appreciate the blessings given by God.
Slide 57 Environmental Ethics in Islam
 History of the Islamic World
The value given to creation, gave Muslims the impetus
to preserve the environment and to get a good
record for their treatment of wildlife and domestic
animals.
During the Ottoman reign (12991923), comprehensive
waste and environmental management regulations
were stipulated as early as 1539.
In 1502, local government legislation regulated the
loads of animals and the number of days they could
be worked in a week.

Slide 58 Environmental Ethics in Islam

 History of the Islamic World
The Ottoman Empire also established organisations
that:
treated injured storks,
regulated hunting on the basis of need,
prohibited hunting during breeding season and
designed mosques to include covered nesting areas for
birds.
In Islamic Spain, water conservation was common
practice, where rainwater was collected from rooves
and stored underground in cisterns.
In the thirteenth century Izzad-Din Ibn 'Abd As-Salam
formulated a Bill of Animal Rights.
Slide 59 Environmental Ethics in Islam
 HSC Question

Slide 60 Environmental Ethics in Islam

 HSC Question

Slide 61 Environmental Ethics in Islam

 Environmental Ethics in Adherents Life
Since Islam is a way of life, all aspects of life are
addressed by the Islamic teachings, this includes
environmental ethics.
Environmental ethics is based on the Quran and
sunnah, which makes the ethical teachings
binding for a Muslim since the Quran is considered
the word of God, and the hadith are the words of
Prophet Muhammad.

Slide 62 Environmental Ethics in Islam

 Quran
The Quran contains at least 650 references to
environmental ethics guidelines
There are also numerous ahadith used in
environmental ethics
There are six principles in Islamic Environmental
Ethics

Slide 63 Environmental Ethics in Islam

 Tawhid
To God belongs all that is in the heavens and on
earth (Qur'an, 4:126)
Muslims therefore must view all the natural
environment as belonging to God, not belonging
to human beings to use in whatever way they
want.
Muslims must view the natural environment as
sacred and valuable and recognise that
everything praises God.

Slide 64 Environmental Ethics in Islam

 Ayat Signs of God
Muslims should be constantly reflecting on nature
to understand and become closer to God
The Quran continually tells Muslims that the natural
environment contains signs of Him to reflect on, eg.
It is He who sends down rain from the sky: from it you
drink, and out of it (grows) the vegetation on which
you feed your cattle. With it He produces for you
corn, olives, date-palms, grapes and every kind of
fruit. Behold, verily in these things there are signs for
those who think and reflect! Quran, 16:10-11).

Slide 65 Environmental Ethics in Islam

 Balance
God has created the universe in perfect balance
and measure
"Verily, all things have We created in proportion and
measure" (Qur'an, 54:49).
The Quran instructs human beings not to upset this
balance
Do not upset the balance (Quran, 55:9).
This means human beings are instructed in the
Quran not to upset the balance in the natural
environment created by God.
This means living in harmony with the environment
and only using what is necessary.

Slide 66 Environmental Ethics in Islam

 Caliph - Steward
The Quran gives human beings the role of caliph
steward on earth
It is He that has made you caliph (vicegerent), over
the earth. (Quran, 6:165)
This means that Muslims must take responsibility for
Gods creation, which includes maintaining and
protecting it.

Slide 67 Environmental Ethics in Islam

 Amanah - Trust
Being caliph means being given a trust to look
after and care for the natural environment:
"Truly We did offer the trust to the heavens and
earth, and the mountains, but they declined to bear
it and were afraid of it. But the man bore it...
(Qur'an, 33:72).

Slide 68 Environmental Ethics in Islam

 Accountability
Muslims believe human beings are accountable
for every action taken and will be rewarded or
punished for every action taken
So whoever does an atom's weight of good will see
it, And whoever does an atom's weight of evil will
see it. (Quran 99:7-8)
"The world is beautiful and verdant and God has
appointed you as His stewards over it. He sees how
you acquit yourselves (Hadith).

This includes our treatment of the natural

environment as we are caliph of Gods Creation,
which belongs to Him and we have been
instructed not to upset the balance.
Slide 69 Environmental Ethics in Islam
 Practical Ways to Follow the
Instructions of the Quran in
Environmental Ethics

Slide 70 Environmental Ethics in Islam

 Waste Minimisation
Human beings are instructed in the Quran not to
waste:
And do not be wasteful; indeed He (God) does not
love the wasteful. (Quran, 6:141)
Wasting natural resources:
Destroys Creation which belongs to God
unnecessarily
Destroys signs of God
Fails to live up to our role as Caliph
Betrays the trust given by God
Upsets the balance created by God

Slide 71 Environmental Ethics in Islam

 Resource Use
Natural resources should be used according to
necessity.
Prophet Muhammadpbuh said,
The worldly comforts are not for me. I am like a
traveller, who takes a rest under a tree in the shade
and then goes on his way.
Water should not be wasted under any
circumstances
Water should not be wasted when making ablution
even if you are by a flowing river.

Slide 72 Environmental Ethics in Islam

 Resource Use
Planting trees is highly recommended
"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)
Creation of sanctuaries follows the sunnah of
Prophet Muhammadpbuh

Slide 73 Environmental Ethics in Islam

 Animal Rights
Muslims must enact animal rights and are
accountable for their treatment of animals
The earth He has assigned to all living creatures
(Quran, Al-Rahman, 55:10)
The Prophet Muhammad said:
"Verily, there is heavenly reward for every act of
kindness done to a living animal and

"fear God in your treatment of animals."

Halal meat contains many principles of animal

rights.

Slide 74 Environmental Ethics in Islam