Climate change and Islam

Published on Volume 7,Issue 37 (March 7-14,2009) Probenewsmagazine

The tenets of Islam address the issue of climate change

by Mohammed Abdul Baten

Climate change in recent times has led to discussions at various international forums. The recent Stern review (2006) shows how devastating the impacts of climate change will be, both on economy and society. The pervasive affects of this change regardless of territorial boundaries have forced international communities to include representatives from all sectors of the community in climate talks. Communities are analysing climate change from different points of view ranging from pure scientific to socio-political aspects. Recently, ethical and religious dimensions of climate change have also gained attention.
Religion is the oldest and most accepted institution in the world and holds the potential to reach and influence large numbers of people. In terms of numbers, 4.7 billion of the world’s population (6.38 billion) identify with one of the world’s 12 classical organized religions, ranging from about 2 million to 2 billion adherents each. Therefore, taking into account the vast majority of religious believers, an appeal for individual environmental responsibility could use as a part of its argument, at least, an appeal to the individual’s religious beliefs.
Religion is an appeal to the heart and higher values that inspire individuals and societies to transcend narrow self-interests. It helps in establishing moderation, restraint and sacrifice for the common good such as changing our unsustainable consumption behaviour responsible for emitting more CO2 (prime agent of global warming).
The success of environmentalist initiatives hinges not only on new developments in science and technology, but on a state of mind that is bound to be influenced as much (or more) by the power of images, narratives, metaphors, and appeals to feeling as by appeals to data, statistics, expertise, and formal reasoning; and religion has the power to reconstruct peoples’ mental map.
Formal and informal institutions that shape human behaviour and lifestyle are influenced to a greater part by religious beliefs. Such influence of religion creates an opportunity to use its enormous force in developing effective strategies against climate change.
Though impacts of climate change are unbiased, Muslim countries, commonly identified as world’s poor block, are mostly affected due to their lower resistance power and geographic location. Cyclone Sidr in Bangladesh is one of the recent examples of climate change affect on Muslim countries. The environment of Muslim countries is severely degraded. Islam has clear guidelines about environmental management but ignorance about Islamic knowledge, insufficient environmental research and unregulated and religiously unsupportive lifestyles of Muslims are responsible for this.
The Almighty has created all things on earth for the well-being of humans and in a balanced condition. Allah announces in the holy Qur’an, “And the earth we have spread out (like a carpet); set thereon mountains firm and immovable; and produced therein all kinds of things in due balance” (Surah Al-Hijar, Ayat 19). Unfortunately, forgetting the real teaching of Islam, man uses natural resources in an unfettered manner that leads to extinction of many plants and animals. This loss of valuable biodiversity is responsible for imbalance in the natural environment and frequent natural hazards.
Islamic lifestyle is based on the Qur’an and the Sunnah. Islamic teaching offers an opportunity to understand the natural order and to define human responsibility. Clearly, Islam imposes four responsibilities on man. These are responsibilities to the Creator (Allah), responsibilities to oneself, responsibilities to humanity, and responsibilities to all creatures. How these responsibilities will be executed is given in the Qur’an and Sunnah.
The teaching of Islam about environment stands on three principals - Tawheed, Mizan and Khalifa.
Tawheed is the main pillar of Islamic belief which states the oneness of the Creator (Allah) and his supremacy over everything on earth and it is to be believed that he is the creator of everything on earth. Allah says, “But to Allah belong all things in the heavens and on earth; and he it is that encompasseth all things” (Surah An-Nisaa, Ayat 126).Therefore, any abuse of creature is considered as sin in Islam.
Mizan is the principal of balance. Everything on the earth, the sun, the moon, the stars, and all the creations always follow a natural order, set by the Almighty. If they do not conform to the natural laws, it would be impossible for life function on earth. Therefore, we have responsibility to abide by the natural order and taking care of everything instead of violating their normal structure. In the Qur’an Allah says, “(Allah) Most Gracious! It is He Who has taught the Qur’an. He has created man: He has taught him speech (and Intelligence). The sun and the moon follow courses (exactly) computed; And the herbs and the trees both (alike) bow in adoration. And the Firmament has He raised high, and He has set up the Balance, in order that ye may not transgress (due) Balance” (Surah Ar-Rahman, Ayat 1-8).
Khalifa or the role of stewardship is the duty that the Almighty ascribed to Human. Allah created human as the best creature and it is responsibility of them to take care rest of other creatures. In this regard, in the Qur’an Allah says, “It is He Who hath made you (his) agents, inheritors of the earth: He Hath raised you in ranks, some above others: that He may try you in the gifts He Hath given you: for Thy Lord is quick is punishment: yet He is indeed Oft-Forgiving, Most Merciful” (Surah Al-An’Am, Ayat 165). He also declares, “There is not an animal (that lives) on earth, nor a being that flies on its wings, but (forms part of) communities like you. Nothing have we omitted from the book, and they (all) shall be gathered to their lord in the end ” (Surah Al-An’Am, Ayat 38). The greatest Prophet Mohammed (Pbuh) also believed that man is the caretaker of all creatures not owner.
In Islam, any kind of pollution is seen as illegal activity and the Almighty warned humankind against this. He announces, “Mischief has appeared on land and sea because of (the meed) that the hands of man have earned, that (Allah) may give them a taste of their Deeds: In order that they may turn back (from the Evil)” (Surah Ar-Rum, Ayat 41). Therefore, worldwide increased intensity of natural hazards is the consequence of our irrational actions.
To get rid of the impacts of climate change, must emphasise on increasing the adaptive capacity of human. Increasing tree coverage, conservation of biodiversity, appropriate land management, rational use of water resources, and overall changing our wrecked consumption behaviour could contribute positively to the current endeavours against climate change. Islam gives us clear guidelines about natural resources management to face the challenges of climate change.
The Prophet (Pbuh) emphasises on sustainable management of fertile land and tree plantation. He announces, “If a Muslim plant a tree, that parts of it produces consumed by men will be as almsgiving for him. Any fruit stolen from the trees will be as almsgiving for him. That which the birds eat will also be almsgiving for him. Any of its produce which people may eat thus diminishing it, will be as almsgiving for the Muslim who planted it”. In another Hadith [The saying of the Prophet (Pbuh)] He declares, “If Muslim plants a tree, then whatever is eaten from it by birds is a charity, and whatever is stolen is also a charity”.
Water is considered as gift from the Allah by the Muslims. In the holy Qur’an, water is described as basis of life on earth, “Do not the Unbelievers see that the heavens and the earth were joined together (as one Unit of Creation), before we clove them asunder? We made from water every living thing. Will they not then believe? ” (Surah Anbiya, Ayat 30). The science has also come to consensus that water is the primary source of life on earth. Water has given great importance in Islam, and in the Qur’an the word ‘Water’ (Arabic-Ma) is used 63 times.
Mohammed (Pbuh) was concerned about sustainable management of water resources. He declared the vicinity of water sources as protected areas for safeguarding its purity and ensuring continuous supply. Influenced by this principle, many countries declare the natural water sources as ‘protected area’ like the starting point of river. Namaz is one of the pillars of Islam, and for it one has to be clean and sanctified through Wadu that needs pure and clean water. The prophet (Pbuh) was very conscious about water pollution and its controlled use. He was very strict about water pollution and forbade his followers to urinate in stagnant water.
We have no alternative to sustainable use of natural resources to protect ourselves from climate change. We have to change our reckless resource use pattern. The Holy Qur’an declares, “It is He Who produceth gardens, with trellises and without, and dated, and tilth with produce of all kinds, and olives and pomegranates, similar (in kind) and different (in variety): eat their fruit in their season, but render the dues that are proper on the day that the harvest is gathered. But waste not by excess: For Allah loveth not the wasters” (Surah Al An’Am, Ayahat 141).
Bangladesh is one of the countries most affected by climate change. We should have appropriate strategies for climate change. Islamic knowledge about environment would be an influential tool to shape peoples’ mindset about nature management. Unfortunately, now-a-days we see terrorism in the name of Islam and the manipulation of peoples’ religious empathy in dirty politics.
Being one of the largest Muslim countries in the world, Bangladesh can use religious beliefs to face climate change. The government can include the Imams and religious leaders in climate talk to motivate people. The ministry of religious affairs, the Islamic foundation, and Islamic studies department of different universities can conduct research on various aspects of climate change from Islamic perspective and disseminate the knowledge to the people. That could contribute positively to our current endeavours against climate change.

The writer is pursuing higher studies in Stockholm University, Sweden