Interfaith Dialogue on Environmental Ethics at IIUM

By, Mohd Abbas Abdul Razak and Abdul Salam @ Zulkifli Muhamad Shukri

Today, the 3rd of September, was a wonderful experience for most participants who joined the interfaith dialogue on environmental ethics. Many of us at IIUM were fortunate to learn about environmental issues from different religious perspectives. As members of the teaching staff at an Islamic university, we often address the subject of man and nature primarily from an Islamic viewpoint. Listening to people of other faiths discuss what their religious texts say about the proper attitude humans should have towards the environment was thrilling. The two-hour session enriched us in many ways.

The Panelists

The panelists, each representing different faith groups, were well-versed in their respective religious texts. Dr. Amilah Awang from IIUM discussed environmental ethics from an Islamic perspective. Dr. Living Lee Chai Peng, pastor of the People’s Park Baptist Church, explained the ideal relationship between humanity and nature from a Christian viewpoint. Mr. Parthiban Ramachandran of Hindu Sevai Sangam presented the concept of dharma in man’s relationship to nature. The final panelist, Br. Wong Tin Song provided an overview of the Buddhist perspective on how man should treat nature.

Commonalities of Ideas of the Speakers

Listening to ideas about humanity and nature from different religious perspectives helped the participants understand that all major world religions advocate for a harmonious coexistence between humanity and nature. While nature was created to serve humanity, it is our collective responsibility to care for the environment and treat it with respect. Nature should not be viewed as an adversary; therefore, humanity must strive to preserve the beauty of the natural world. According to the presenters, since nature was created for the benefit of humanity, it is our duty to preserve and conserve it.

The Islamic Perspective

As a way of life, religion is closely related to education, especially teaching and learning. At IIUM, Islam is considered the foundation of its educational system. Throughout its curriculum and co-curriculum, students are introduced to the Islamic worldview and values. Islamic ethics is one of the important subjects taught at the University.

According to Vincent Barry in Applying Ethics (1982: 5), ethics as a discipline is the “study of what constitutes good and bad human conduct, including related actions and values.” For al-Ghazali, in al-Munqidh min al-Dalal (Deliverance from Error) (1980: 67), ethics is a branch of philosophy that “comes down to listing the qualities and habits of the soul, recording their generic and specific kinds, and the way to cultivate the good ones and combat the bad.” The term ethics in Arabic is khuluq (plural akhlaq, character). According to al-Ghazali, character means “an established state [of the soul] [(hay’ah rasikhah fi al-nafs)] from which actions proceed easily, without any need for reflection and deliberation. If this state is such that good actions – i.e., those which are praised by reason and the Shari’a – proceed from it, it is called good character. If the actions which proceed from the state are evil, the state from which they derive is called bad character” (translated by Abul Quasem, 1975: 79). ‘Ilm al-Akhlaq is, therefore, a science of virtues and the way to cultivate and guard against them. Its subject is innate dispositions (akhlaq), acquired virtues, and the rational soul as it is affected by them (Haji Khalifah, Kashf al-Zunun, as cited by Walzer, Art. “Akhlak,” in Encyclopedia of Islam, I: 327).

For John J. Shepherd in “Islam” (Encyclopedia of Applied Ethics, 1998: II, 733-34), there are three primary sources of Islamic ethics and additional sources. The primary sources are (1) the Qur’an, (2) the Sunnah, and (3) the Shari‘ah, while others include (4) Kalam, (5) Falsafah, i.e., Akhlaq, (6) Adab, and (7) Sufism, respectively.

Under applied Islamic ethics, this ethical framework should be integrated with an understanding of Islamic Fiqh and the divine objectives of the Shari‘ah (Maqasid al-Shari‘ah). In this scope, Islamic ethics addresses various issues, including family, interpersonal and professional relations, ethnic relations, politics, biomedical issues (such as contraception and euthanasia), environmental ethics, ICT, finance, education, gender, and bioethics.

Regarding environmental ethics education in Islam, Islam provides several principles and teachings that should be implemented. This includes the five Qur’anic moral concepts: (1) obligation (ilzam), (2) responsibility (mas’uliyyah), (3) moral sanction (jaza’), (4) intention and inclinations (niyyah), and (5) effort (juhd) (M. A. Draz 2008: 13-283).

Some aspects of the Islamic view of the environment include the belief that humans are vicegerents on earth, created among other reasons to serve their Creator’s will and plan. The environment, too, is God’s creation, made to serve both God and humanity. Additionally, the natural world was created by God Almighty with a specific purpose. According to the Qur’an, it was brought into existence long before the arrival of humankind. When humans actively engage in preserving and conserving nature, it reciprocates by providing essential elements such as oxygen, fresh water, diverse fruits, and flowers of various colors and fragrances. According to Spahic Omer in “The Relationship between Man and the Environment in Islam” (2017: 282), humans have rights over the sustainable use of the environment, which ethically should be based on “moderation, balance, and conservation.” On the other hand, the environment has rights over humanity, specifically the right to be protected from misuse, mistreatment, destruction, and waste.

Man’s relationship with nature is profound and multifaceted. As an appreciation of the great contribution of nature to human survival, some have equated nature with God. Conversely, others who view nature as an obstacle believe that man should conquer it to prevail. In contrast to these two extreme perspectives, Islam advocates a moderate stance. The Qur’an encourages human beings to explore nature and the universe with the hope that, through this exploration, they will understand the patterns and laws by which God has created all celestial and terrestrial bodies. Ideally, upon discovering God’s wonders and creativity in nature and the universe, man should feel humbled and grateful for the bounties provided by God.

Our Reflections on Humanity’s Relationship with Nature

Ever since man came to exist on this planet, it has undergone dramatic changes, particularly with the advent of modernization, industrialization, colonization, and now globalization. Geologists and environmentalists say that the face of the earth is changing rapidly due to all kinds of pollution—on land, in the sea, in forests, mountains, and even in space. Global warming, the melting of polar ice, wars, and other factors pose serious threats to human, wildlife, and marine lives. The main culprit behind pollution and environmental degradation is none other than man himself. Driven by greed for riches and dominance, man has caused great destruction to the living conditions on this planet.

Looking at the people of the West, one can observe a shift in their attitude toward preserving nature. Many authorities have noted that the West changed after witnessing the devastating effects of the two World Wars. The death toll of roughly 60 million people and the magnitude of the damage caused to infrastructure and the environment in the countries involved have brought about changes in their philosophy of life. Since the end of the Second World War to the present, the masses in the West have demonstrated a greater level of consciousness about taking care of nature, the environment, and human and animal life. In their efforts to preserve life and nature, they have created many movements and organizations such as Greenpeace, the National Geographic Society, the Nature Conservancy, and the Wildlife Conservation Society, along with hundreds of anti-war organizations.

The emergence of these organizations is based on their philosophy of life, which is to focus on the ‘here and now’ and live life to the fullest. Moreover, they aim to preserve flora and fauna for future generations. Another factor that makes their preservation efforts successful is the availability of funds, knowledge, and technology. Although many individuals and organizations in the West are working toward global peace and a better world, small groups of policymakers, warmongers, and those in the war industry work against the aspirations of the masses. Due to these selfish groups, we still witness small-scale wars in various parts of the world, particularly in the Middle East.

Contrary to the scenario in the West, many countries in Asia and Africa have failed to demonstrate a passionate attitude towards the preservation and conservation of nature. Societies in these regions either pay little or no attention to why they need to care for nature and the environment. There could be more than one factor contributing to their lack of engagement in preserving and conserving flora and fauna. The following are some reasons why people in some Asian and African countries lack passion and compassion towards nature:

War and Crisis: Countries preoccupied with sectarian wars, the war on terror, or conflicts imposed upon them often see their citizens fleeing as refugees to foreign territories. Under such conditions, those affected by war are preoccupied with their own suffering and survival, leaving little mental space for concerns about the care of flora and fauna.

Natural World as a Gift from God: Since nature is believed to be created for the benefit of mankind, some may exploit its resources without considering the moral and ethical issues related to their treatment of nature and the environment.

Consumer Mentality: People in developing countries often rely heavily on external sources for information and research on flora and fauna. They tend to purchase knowledge and documentary films produced by others rather than developing local expertise.

Ignorance/Negligence: Many do not realize that serious environmental problems exist that require their participation alongside the rest of the world.

Poverty: This situation keeps the masses in many parts of Asia and Africa preoccupied with the survival of their families, leaving little room to think about other global issues, particularly those related to the environment and nature.

Attitude Towards Life: Some members of society believe that life on earth is only transitory and thus prioritize preparation for the afterlife. In Islam, while the faith encourages preparation for the afterlife, it also calls for a balanced lifestyle between worldly life and the hereafter (Al-Qur’an 28:77).

Concluding Remarks

People, whether in the East or West, must focus on preserving and conserving nature. Without learning to coexist harmoniously with the environment, issues like unpredictable weather, polar ice melting, and natural disasters such as landslides will increasingly affect us. Many environmental tragedies are caused by human activity (Al-Qur’an 30:41). Environmental studies should be prioritized globally, especially in countries where oil and gas industries are located. Countries reliant on fossil fuels must seek eco-friendly alternatives and monitor their ecological impact to avoid threats to human life.

World leaders and citizens must work towards global peace and avoid wars, which can release harmful substances like depleted uranium and radioactive particles into the environment. Oil-rich countries should establish funds for environmental research, aiding scientists and researchers in exploring and documenting nature’s mysteries. It is essential to instill a love for nature in young minds from preschool and elementary levels to cultivate future citizens dedicated to environmental preservation. Schools in Asia and Africa, like those in the West, should allocate substantial funds for research facilities focused on the natural world.

(Dr. Mohd Abbas Abdul Razak is an academic in the Department of Fundamental & Inter-Disciplinary Studies, AbdulHamid AbuSulayman Kulliyyah of Islamic Revealed Knowledge and Human Sciences and Assoc. Prof. Dr. Abdul Salam @ Zulkifli Muhamad Shukri is an academic in the Department of Usul al-Din and Comparative Religion of the same Kulliyyah at the International Islamic University Malaysia.)