**2. The ecological crisis: a planet and a people out of balance**

Muslims believe that the universe has been created in measure and balance (*mīzān*) [See The Moon 54: 49]1 . It is mentioned in numerous instances in the Qur'an that humankind should observe the order in Creation and should not cause corruption (*fasād*) therein after it has been set in order. Muslim scholars writing on the ecological crisis regard excesses, both in the unbridled consumption of natural resources and the production of waste, as transgressions of this balance. Most ecoIslamic writers 'interpret' the destruction of the environment as an impairment of this balance for which humanity will be called to account [1, 2]. In the words of Abdul-Matin [3]: "By treating the natural world as though it were our dumping ground, we risk disturbing the delicate balance (*mīzān*)) that exists in nature". *Mīzān* when applied to ecological balance—the balance that exists between the different components of our earth system—has a strong correlation with the notion of ecological limits, notably expressed in the concept of planetary boundaries.

For Muslims, there are several key points to extract from the concept of *mīzān*, notably, that the measure in which the world was created was set by the Creator, and "must not be transgressed at any level, whether at that of the harmony of nature or in the spheres of human justice, morality or everyday commerce" ([4], p. 41).

*And as to the sky—it is He alone who has set the balance of all things so that you might not transgress the just balance. Therefore, shall you establish weights and measure with justice. And you shall not by fraud diminish the balance. [The All-Merciful 55: 7-9]*

The second point which can be gleaned from *mīzān* is that Creation is an interrelated system in which all things, from the delicate butterfly of the Himalayas to the mysterious sea creatures inhabiting the ocean depths, serve a purpose, making "the world one telic system, vibrant and alive, full of meaning" ([5], p. 25). Creation, in addition to providing a means of subsistence to humans, also plays a role in fulfilling

<sup>1</sup> The verses from the Qur'an have been drawn from the Yusuf Ali translation which is included in the references.

the needs of other creatures, in a manner created by Allah<sup>2</sup> [See The Stone Valley 15: 19–20] and [Ṭāhā 20: 50].

*And as to the earth—it is He alone who has laid it down for all living creatures. [The All-Merciful 55: 10]*

Every individual creature exists as a sign of God which He has given form, nature and guidance and to which He has assigned a specific role [6]. The proportion and interdependence of the natural world is set forth time and again in the Qur'an, revealing the connections between all things [7]. The final aspect of *mīzān* relates to its implications for the wise utilisation of the earth's resources since God has created "…everything related to life in a most delicate balance" [The Stone Valley 15: 19]. Yusuf Ali, in his commentary on this verse says that "every kind of thing is produced in the earth in due balance and measure…an infinite chain of gradation and interdependence" ([8], p. 640). Balanced usage of the earth's bounties, and the need to take reasoned actions to preserve this balance should thus be the guiding factors in utilising the natural resources of the earth. Özdemir [6] suggests that the Qur'anic verses pertaining to *mīzān* would be sufficient in developing Islam's ecoethic since they "establish, first, that justice and balance are universal, second, that this universal balance is created by God, and third, that humans must attempt both to comprehend this universal balance and to follow it in their social life as well as in their interactions with the environment." What then is the ecological ethics of Islam, and how is it being applied today?
