**5. Acting on sustainability from an Islamic perspective**

The position of privilege attributed to humans comes with an intrinsic responsibility to protect, conserve and use sustainably nature and natural resources. The concept of sustainable consumption and production in Islam is not driven by material considerations to sustain the needs of human being. It is a religious imperative, grounded on the relationship between the believer and The Creator, and is indeed an act of adoration.

#### **5.1 Conservation and sustainable use - global common goods**

Global commons typically refer to resources, including natural resources such as air, water, forests, and biodiversity which are shared by of people and nations around the world. While such resources might be located in individual countries or territories, their value and benefits accrue beyond such specific countries or territories. Therefore, a key challenge in the management of the global commons is the design of effective governance structures and management systems considering the public and private interests. The very nature of the complexity of managing what belongs to all makes ethical considerations, including faith, an important dimension and driver to orient and shape the behaviour of individuals.

In the context of Islamic belief, humans are not considered the sole beneficiaries of the bounties of nature. Rather, such benefits accrue to the entire creation, including other human beings, living species, including animals and plants. First is to share among human beings, and the obligation to act positively in favour of others. Prophet Muhammad (may the peace and blessings of God be upon him) said: "If a Muslim plants a tree or sows a field and a human being, a bird or an animal eats what they have produced, he will be rewarded as if he had given to charity. (Sahih al-Bukhari, Sahih Muslim). Several hadiths reaffirmed the benefits accruing to one that performs a deed on nature, which benefits other human and living species, in addition to bringing value to the conservation and sustainable use of nature itself.

An authentic Hadith narrated by Imam Ahmad in his Musnad and by Tabarani in al-Mu'jam al-Kabir indicates that: "Whoever plants a tree, there is no human being or creature of God who will not eat of its fruit without the one who planted it being recompensed as if he had given in charity."

Similarly, another authentic hadith narrated by Imam Ahmad in his Musnad, by al-Bukhari in al-Adab al-Mufrad and by Abu Daoud at-Tayalisi, in his Musnad mentions that: "If the Day of Resurrection comes when one of you holds in his hand a seed that he was about to sow, let him sow it.

The principle of sharing commons goods, in particular those essential for everyone's living and wellbeing has been mentioned explicitly by the Prophet Muhammad (may the peace and blessings of God be upon him) when he said that: "Muslims must share these three things: water, pasture and fire. (Abu Daoud, Ibn Majah, and al-Khallal.). This is clearly stated in the Qur'an: "Teach them that the water will be shared among them..." (Qur'an 54:28).

In addition, the notion of global commons extends beyond human beings. It applies in the relationships between humans and other part of the creation, including animals. Several verses of the Qur'an refer to the notion of sharing of resource between humans and other creatures.

*"As for the land, We have spread it out, planted firm and still mountains there, and caused all species to grow there in a balanced way. And We have endowed it with sustenance for you and for other creatures that you are not required to feed. (Qur'an 15:19-20).*

The story of the Thamud and the camel, in the Qur'an is a good illustration of this aspect. According to the Qur'an and the Islamic exegetical tradition, the Thamūd were an early Arab tribe who rejected the message of the prophet Ṣāliḥ. God sent down a female camel as his sign, and Ṣāliḥ told his countrymen that they should not harm the camel and allow it to drink from their well. But the Thamūd cut its hamstring or otherwise wounded it. God then destroyed the tribe, except for Ṣāliḥ and a few other righteous men.

According to the Qur'an, the Prophet Muhammad (may the peace and blessings of God be upon him) was sent by God as a… "…mercy to the universe. (Qur'an Surah 21, Verse 107). The Prophet taught how to interact with and take care of the creatures of the earth. It is narrated by Abu Daoud, at-Tirmidhi to have said that "Those who show mercy are treated the same by the Merciful. Show mercy to the living beings of the earth and He who is above the heavens will show mercy to you." According to hadith narrated by Sahih Al-Bukhari and Sahih Muslim the Prophet ordered men to provide for the needs of the animals in their care and warned that anyone who lets an animal die of hunger or thirst will be rewarded with the fire of Hell.

The establishment of protected areas, either land or marine, is considered an approach to conserve nature while meeting the needs of humans. The International Union for the Conservation of Nature and Natural Resources (IUCN) defined

### *An Islamic Perspective on Ecology and Sustainability DOI: http://dx.doi.org/10.5772/intechopen.105032*

protected areas as "defined geographical space, recognised, dedicated and managed, through legal or other effective means, to achieve the long-term conservation of nature with associated ecosystem services and cultural values"3 . Is has been documented that the Prophet Muhammad (may the peace and blessings of God be upon him) himself established protected areas, known as *himās* in Arabic language, for the conservation and sustainable use of rangelands, plant cover, and wildlife. Today, protected areas exist in many countries and contribute to the rehabilitation of forests, marine species and other living species at risk of overexploitation or extinction.

### **5.2 Inter-generational equity and responsibility to address climate change**

The Report of the World Commission on Environment and Development: Our Common Future, known as the Brundtland report of 1987, makes of the notion of intergenerational equity a central dimension of the concept of sustainable development. It defines inter-generational equity, and indeed, sustainable development, as "meeting the needs of the present without compromising the ability of future generations to meet their needs".

Such an understanding implies a sense of fairness among all generations, present and future, in the use and conservation of the environment and its natural resources. In Islam, it is understood that the administration of natural resources is a shared responsibility of all generations. Each generation must use nature wisely, according to their needs, without compromising the needs of future generations. All people have therefore an obligation not to abuse or make an inappropriate use of natural resources, damage them, or consume without consideration of the needs of others.

Central to inter-generational equity and responsibility is the challenge of climate change. Climate change is considered a defining issue of our time, with compelling evidence from the United Nations' Intergovernmental Panel on Climate Change (IPCC) that human activities have been a key driver of global warming. The latest IPCC report on the physical science basis noted that emissions of greenhouse gases from human activities are responsible for approximately 1.1°C of warming since 1850–1900, and finds that averaged over the next 20 years, global temperature is expected to reach or exceed 1.5°C of warming [29]. Growing world population, consumption and production patters increasingly demanding on energy, material, transport and housing all contribute to underlining the prospects of sustainable development for current and future generations.

All the principles of ecological ethics in Islam, and the Islamic principles of balance and measure and prevention of corruption can contribute to behavioural changes in human activity which are indispensable to address climate change and secure a sustainable future for generations to come. In particular, the notion of measure must be applied in all respects, including in the management and control of the individual demands and the collective pressure on natural resources and the generation of carbon emissions. The *Islamic Declaration on Global Climate Change*<sup>4</sup> , which was adopted at a symposium held in Istanbul, Turkey, on 17, 18 August 2015 and gathering representatives of Islamic organisations, decision makers and researchers, note many of the principles derived from the Holy Qur'an and referred to in this paper, as important foundational elements in the fight against climate change.

<sup>3</sup> https://www.iucn.org/theme/protected-areas/about

<sup>4</sup> https://www.ifees.org.uk/wp-content/uploads/2020/01/climate\_declarationmmwb.pdf

#### **5.3 Resource efficiency**

Resource efficiency can be understood as the use of the Earth's limited resources in a sustainable manner, minimising the negative impacts on the environment, and making it possible to create more goods and services with less resource use, and to deliver greater value with less input. Resource efficiency is central to achieving sustainable production and consumption.

While in a market-driven, globalised, and open economy the flow of goods and services is essential to meet the needs of people, there is increasing concerns about the ecological consequences of such a system. It is a fact that the world produces large quantities of food, however, excessive consumption and waste occur in certain parts of the world, whereas hunger prevails elsewhere.

There are several policy principles to manage food production and consumption in a more sustainable manner. Systems of food production, transportation, conservation, and distribution represent logistical and infrastructural challenges in many developing countries. On the other hand, the consumption of food, including fruits and vegetables out of season, is a reason for huge quantities of fruits and vegetables being transported around the world, and systems of production that are highly energy and resource-intensive are employed to produce fruits and vegetable out of season.

It is well accepted among policy circles that changes in consumption and production patterns are indispensable; however, such changes have proven very hard to materialise. Increasingly, in several countries and regions around the world, the notion of local and sustainable consumption is gaining traction. Islam, through the Qur'an, provides insights and teachings which can guide production and consumption more in line with natural cycles and processes.

*"It is He Who has brought into being gardens, the cultivated and the wild, and datepalms, and fields with produce of all kinds, and olives and pomegranates, similar (in kind) and variegated. Eat of their fruit in season, but give (the poor) their due on harvest day. And do not waste, for God does not love the wasteful. [Qur'an 6:141].*

An important message and learning from this verse concern the merits of local consumption, and the consumption of food that is produced at the right season of the year, following natural cycles, and avoiding food waste which may occur. In effect, each type of fruit and vegetable has its own set of specific natural conditions for ideal growth and quality. For example, oranges are climate-sensitive plants and grow better in places with hot dry summers such as Spain, Italy, and Greece [30].

#### **5.4 The avoidance of waste**

The UN Food and Agriculture Organisation (FAO) estimates that one-third of food produced for human consumption is lost or wasted globally, which amounts to about 1.3 billion tonnes per year. Both food loss and food waste, because of systems of production, storage, transportation, but also consumption habits are central to environmental sustainability and sustainable development.

Islamic belief teaches and warns against waste and excessive behaviour.

*"Children of Adam! Wear your beautiful apparel at every time and place of prayer and eat and drink. But do not be excessive – verily God does not love the wasteful". [Qur'an 7:31].*

One can consider water as example of Islamic teaching and practice against waste. Water is at the centre of creation and is indispensable for all life. Is requires particular attention. The Qur'an teaches that God Almighty made of water the origin of life. Several verses of the Qur'an speak about water, its relation to the creation, life, and religious practice.

*"Then We . . . made every living thing out of water. (Qur'an 21:30)*

*"And We send down purifying water from the sky to revive by it a dead land (of drought) and to give drink to the many beasts and human beings whom We have created. (Qur'an 25:48-49)*

*"Do you see the water you drink? Are you bringing it down from a cloud? Or do We bring it down? If We wanted to, We would make it bitter. So why aren't you grateful? (Qur'an 56:68-70)*

*"Say: 'What do you think? If (all) your water were to disappear deep within the earth, who then would bring you a spring of gushing water? (Qur'an 67:30)*

UN Water indicates that water is a finite resource having to serve exponentially more people and usages. Therefore, ensuring everyone has access to a reliable supply is crucial to human survival and sustainable progress. Considering the critical importance of water as a source of life, Muslims consider that The Creator has made its use a common right for all living beings, men, plants and animals, and that waste of water is highly reprimanded. It was reported that once the Prophet passed by Sa'd, one of his companions, who was doing his ablutions for the prayer. He tells him: "What is this waste, Sa'd?" "Can we speak of waste even when we do our ablutions for the pray? asked Sa'd. And the Prophet replied, "Yes, even if you do them by a river." "[2] (Ibn Majah.)

The practice of fasting during the month of Ramadan is an illustration of selfeducation, discipline and control, which can lead the individual to a more regular behaviour of avoiding waste and appreciating the value of food and water. The Holy Qur'an prescribes fasting in the following terms:

*"O you who believe, fasting is prescribed for you as it was prescribed for those before you, that you may develop God-consciousness." (Qur'an 2:183)*

During the month of Ramadan, which is the month during which the Holy Qur'an was revealed, Muslims observe a fasting for a period of 1 month. Such a fasting is meant to demonstrate devotion and is an exercise of renouncement oneself, upon the order of God, from drinking and eating, and other body appetites such as intimate relations, from dawn to dusk. By refraining oneself from drinking and eating water and food that one can have at disposal, the practice of fasting is a practical way of putting oneself in the situation of those who lack water and food, and to experience directly and personally thirst and hunger, rather than only reading about it in newspapers and seeing hungry people on television. It helps appreciate the value of water and food, stimulate compassion and generosity vis-à-vis the most deprived people in our societies, and gain a sense of conservation, sustainable use and avoidance of wasting.

#### **5.5 Zakat, distributive justice, and sustainability**

Oxfam International estimates that half of the world's net wealth belongs to the top 1% richest people. Inequality and the concentration of wealth represents a key challenge to achieve sustainable development. It is for this reason that Sustainable Development Goal (SDG) 10 seeks to reduce inequality within and among countries. The SDG 10 calls for reducing inequalities in income as well as those based on age, sex, disability, race, ethnicity, origin, religion or economic or other status within a country.

The World Bank has estimated that about 97 million more people are living on less than \$1.90 a day as a result of the COVID-19 pandemic, increasing the global poverty rate from 7.8 to 9.1 per cent. Globally, 3 to 4 years of progress towards ending extreme poverty are estimated to have been lost [31].

The concentration of wealth and the increasing number of people living in poverty have both consequences for environmental sustainability. On the one hand there is a risk of over and excessive consumption, with living standards high and carbon and resource-intensive; and on the other hand, poverty and the sole reliance on fragile ecosystems to ensure a livelihood leading to further environmental degradation.

In this context, systems of wealth redistribution can contribute not only to greater social justice, improve living standards, but also minimise negative impacts on the environment. In Islam, "Zakat" (obligatory tax) is a compulsory charity that Muslims pay yearly on their money and material property. Zakat has been established to rank as the third of the five pillars of Islam is, after faith in God and His prophets, and the accomplishment of daily prayers. Several verses of the Qur'an treat of Zakat matters:

*"And establish prayer and give zakat, and whatever good you put forward for yourselves – you will find it with Allah." (Qur'an, Surah 2, Verse 110).*

*"The Believers, men and women, are protectors one of another: they enjoin what is just and forbid what is evil: they observe regular prayers, pay their Zakat and obey Allah and His Messenger. On them will Allah pour His Mercy: for Allah is Exalted in power, Wise." (Qur'an Surah 9, Verse 71).*

As per Islamic principles, every year, 2.5% of wealth is subject to Zakat. In Islamic jurisprudence, if a Muslim owns an equivalent monetary sum of Nisāb, he has to pay 2.5% of surplus wealth above the Nisāb every year. As such, Zakat is an important institution and an instrument for Islamic economic policy for social redistribution, poverty alleviation and economic welfare. It also plays a role in preventing accumulation of wealth and property, including from agricultural yields, animal husbandry, speculation, and corrupt economic and market structures.

Zakat has a significant potential to generate financial resources and goods for social redistribution. Firdaus et al. (2012), cited in [32] estimated the potential of Zakat in a country such as Indonesia by surveying 345 households. Their results show that Zakat collection could reach 3.4% of Indonesia's GDP, which can help in reducing poverty to a large extent. In a number of countries in Africa, farmers pay Zakat through yields and seeds that fall within the part subjected to Zakat, making it possible to redistribute seeds across communities and allowing for subsistence of the poorer and most vulnerable. Shaikh [33] estimates potential Zakat collectible in 17 member countries of Organization of Islamic Cooperation (OIC) to be enough to fund resources for poverty alleviation in all 17 OIC countries combined.
