Environmental Stewardship in Islam: Tawhid, Khalifah, and Sustainability

 Islam teaches that humans are Khalifah, caretakers of the Earth entrusted with preserving its balance. Rooted in Tawhid, the Oneness of God, this duty extends to all creation as an act of worship and compassion. True faith calls for moderation, justice, and sustainability in every human interaction with nature. 

What a man has done to man, Wordsworth's poetry itself underscores how human actions have been responsible for the global ecological crisis, from environmental degradation and depletion to the destruction of natural habitats and climate change, all triggered by human greed and ignorance. If environmental impediments tend to stem from the roots of human ignorance and lack of awareness, what needs to be altered so that we can mitigate climate change risks and contribute to sustainable development? Given this emerging obstacle, how does Islam respond to environmental challenges, and what standards and ethics does Islam put forward?

 Contemporary ethical approaches towards the environment, intended to ensure its preservation and well-being, have been emphatically regarded as stepping stones aimed at ascertaining the natural environment. However, the pragmatic side of these approaches has also been questioned. Delving into these approaches, it becomes clear that the relevance of proper environmental approaches lies in the concept of mutual harmony. Taking into consideration the propositions elaborated by the idea of preservationism, a deep dive into these maxims reveals that conservationism and preservationism are considered flagship normative ethics. Conservationism aims at protecting environmental components based on their economic value, along with employing cost-benefit analysis and market imperatives. In contrast, preservationism banks on safeguarding species diversity, excluding economic valuation.

 Social ecology posits that ecological problems are manifestations of societal problems. For instance, a lack of sanitation due to poor facilities relates to this. Meanwhile, animal rights tend to assign intrinsic value to the life of animals, thus challenging perceptions of seeing them as mere resources and further recognizing their rights. Land ethics advocate for preserving the stability and beauty of biotic communities by reflecting on ourselves as citizens responsible for maintaining harmony and stability rather than conquerors having an 'exploitative nature.'

 From a general point of view, it is comprehensible that the contemporary framework regarding the environment prioritizes the concepts of rights, conservation, green sustainability, animal rights, investment, and individual responsibility. Human behavior emphasizes an outcome-based approach rather than a process-based one. Although environmental ethics are addressed at an organizational level, humans must maintain responsibility individually from a self-reflexivity viewpoint. As C. Wright Mills pointed out the connections between personal troubles and social issues, we can reach the conclusion that by asserting individual responsibility for maintenance, we can mitigate the effects of the environmental crisis.
 Broadly speaking of crisis, the intensity and frequency of natural disasters vary according to seismic zones, from earthquakes and cyclones to droughts and floods, all of which have left the populace in hardship. America has faced devastating disasters in the form of tornadoes and hurricanes. However, drought is the deadliest, accounting for 44 percent of deaths due to natural disasters. Numerous precautionary steps have been taken, though the lack of proper disaster management has resulted in an upward trend in the death toll. As aforementioned, at the organizational level, a lot of crisis management committees have been prevalent in several countries. UNDAC (United Nations Disaster Assessment and Coordination), with several countries, jointly prepares action plans aimed at trimming down the disastrous effects caused by ecological crises.

Islamic Perspective on Environmental Ethics

Islamic environmental ethics (IEE) derive from the theological underpinnings of Islam, particularly rooted in the concept of Tawhid (Oneness of God) and the interconnectedness of His creations. As humans engaged in anthropogenic activities and inhumane treatment have had a detrimental impact, the importance of compassion showcases humans as deliberative and self-reflective moral agents. Furthermore, the concept of Tawhid prioritizes this compassion, as it chiefly underscores the Oneness of God and the interconnectedness of creations, assigning humans the duty of protecting creation, which is considered an act of worship. As Prophet Muhammad taught, "All creatures are like a family of God, and He loves the most those who are the most beneficent to His family."

 Accordingly, the concept of Khalifah prompts to signify humans as vicegerents, responsible for maintaining equilibrium and harmony in daily life and for the sustainable use of natural resources and preservation of biodiversity. In Quranic verses, Earth is described as a sign (Ayah) showcasing Almighty's power and wisdom. Therefore, as each element in the natural world possesses inherent worth, everyone must show reverence and safeguard it, as the Quranic verse asserts: "There is no creature on earth but that which has its provision from Allah, and He knows its place of habitation and place of storage" (11:6).

 As stewards, humans ought to maintain balance (mizan), as the Quran implies: "And the heaven He raised and imposed the balance, that you not transgress within the balance." This asserts that transgression into the equilibrium of the bionetwork is a divergence from the injunctions of Islamic theological underpinnings. "And He it is who has made you successors (vicegerents) in the land" (6:105) designates the role of vicegerents having responsibilities of a guardian or caretaker. Moreover, Islam emphasizes facilitating moderation (Tawassut), as mentioned concisely in the Quran, calling for abstaining from Israaf (wastefulness).

 The concept of Tahara (Purity) views the act of maintaining cleanliness as a fundamental teaching, paving the way for a world free from all sorts of pollution. "Cleanliness is half of faith" (Muslim), a prophetic saying, highlights this ideal. When keenly analyzed, Islam not only endorses the care for the environment but also advocates for animal rights and conservation, as the Prophet (PBUH) says: "Do not overburden animals" (Ibn Majah). The Quran emphasizes the preservation of ecosystems and animal rights, stating, "Birds are communities like us" (Quran 6:38). Animals, being part of the bionetwork, must be treated differently from the barbaric treatment of humans and instead should be treated with care.

 In his The Elementary Forms of the Religious Life, Emile Durkheim proposed that society was a social fact. Precisely speaking, society is controlled by moral standards, religious beliefs, or norms, further dividing society in terms of social relationships—as mechanical solidarity-based and organic solidarity-based societies. Coming to a conclusion from this proposition, there is a need for a mechanic-solidarity-based feeling that provokes strong collective consciousness and strengthens social relationships, by which we are able to evoke a sense of stewardship. The collective actions of humans towards a promising future of environmental well-being shall create a compatible framework and bring desirable changes from systemic to individual levels. Individual responsibility is the inevitable factor contributing to its well-being, as the prophetic saying goes: "There is none amongst the Muslims who plants a tree or sows seeds, and then a bird or animal eats from it, but it is regarded as a charitable gift from him." This ascertains that whoever performs this virtuous responsibility shall be rewarded and regarded as a Sadaqah (charitable gift) and rewarded accordingly. In contrast, those who engage in spreading corruption, degradation, and ruin have betrayed the trust (amanah) of the Almighty and shall be punished accordingly. They are consistently referred to as Mufsidis fil-Ard, as the Quran says: "Do not spread corruption on Earth after it has been so well-ordered, for behold what happened in the end to the spreaders of ruin," recapitulating that one's self-destruction is the consequence of one's own actions.

Role of FBOs and Education as Strategic Tools to Prevent Environmental Damage

The significance of FBOs (faith-based organizations) has penetrated the consciousness of environmentalists and leaders at all levels. The question is: How can Islam actually contribute to mitigating climate change risks and the destruction of the natural environment? How can we attain compatible innovation that can solve the roots of environmental degradation and sow the seeds of environmental protection?

 In his The Protestant Ethic and the Spirit of Capitalism, Max Weber argues that religion, as an indispensable major aspect of society, has connective correlations between inspiring institutions. He further exemplifies how Calvinism has played a major role in the growth of capitalism. Likewise, Islam and corresponding FBOs tend to play a pivotal role in preserving the sacred balance of the natural environment. Embodying a holistic view, it's high time for a paradigm shift in norms and practices. As Odeh Al-Jayyousi, a member of the UN Global Advisory Panel, elaborates, "The extinction of species around us, which are simply communities like us (Umamun Amthalukum), may extend to humankind unless we change our worldview and development models." Indeed, he further argues that the Islamic worldview is a model for transition to sustainable development through justice, degrowth, and harmony, stressing that the balance of the ecosystem is perturbed by overuse, overexploitation, and overconsumption. In Istanbul in 2015, through a declaration for climate change, the Muslim world set a framework for an ethical code of conduct aimed at building a low-emission, climate-resilient future. In addition, he calls for the revival of the concept of the Green Endowment Fund (waqf) by promoting innovation inspired by nature and culture.

 A conceptual model with three domains: (i) Green Activism (Jihad), (ii) Green Innovation (Ijtihad), (iii) Green Lifestyle (Zuhd). This is referred to as a Green Jiz model in response to climate change, embodying the concept of degrowth.

Analysis of IEEs Based on SDGs

Through a thorough analysis of IEEs based on SDGs, it becomes acknowledged that IEEs align with modern concepts of environmental ethics. SDGs focus on sustainability that offers long-term benefits. Islamic alternatives such as vertical farming, regenerative agriculture, and precision farming form a model of sustainable agriculture. On the other side, the Quran itself has mentioned renewable sources of energy. For instance, wind was used to benefit humanity, illustrating that now it is readily transpired as windmills and watermills developed for irrigation.

 Clean water and sanitation (SDG 6) reflect the concept of Tahara (purity) and Israaf (wastefulness), which in turn call for minimizing the consumption of water and endorsing purity and cleanliness. Affordable and clean energy (SDG 7) aligns with the concept of Tawhid, denoting the utility of maintaining the equilibrium state of the natural environment rather than depleting it. 'Responsible consumption and production' (SDG 12) highlights the concept of Khalifah (stewardship), designating the duty to maintain equilibrium. 'Communities like us: Life on land' (SDG 15) exhibits the concept of Hima, showcasing land as a protected area designated for conservation and preservation of natural resources, wildlife, and the diversity of the biotic community.

 Conclusively, IEE plays a vital role in educating environmental challengers, endorsing the importance of the natural environment, endorsing a compatible ethical code of conduct, and maintaining a stepping stone towards a green future. Sustainability, as a flagship element, serves as the primal base in forming ethical frameworks.