**3. An overview of the ecological ethics of Islam**

Muslims own a fair share of the global concern around the earth's health and well-being and religious teachings continue to shape their values, beliefs and attitudes towards life - including the environment. From the *minbars* (pulpits) of Cape Town to the *masājid* (mosques) in Morocco, Muslims are rediscovering the environmental teachings of Islam and putting these into practice. A burgeoning movement, actively voicing its concern about the ecological crisis; unearthing the ethical teachings of Islam as it relates to the human-environment relationship; and increasingly striving to implement practical initiatives based on the ecological teachings of Islam now exists [9].

Ethics is about the principles which guide our actions, the way we live and behave, including our interaction with the natural world. The ecological ethic of Islam presents an example of liberation theology since caring for the earth and humankind is a religious duty focused on just action in the life of this world. It is an environmental imaginary, based on the sovereignty of God, the responsible and just trusteeship of humankind and the value of all Creation. It also highlights the importance of religion as a vehicle for social and environmental change. Concern for the environment is deeply rooted in all fields of Islamic teaching and culture. The implications of key principles in Islam, such as *tawh*̣*īd* and *khilāfah*, the oneness of God and human trusteeship, has profound implications that shape human interaction with Creation (*khalq*).

<sup>2</sup> The Arabic term Allah, means the One True God is used interchangeably with the word God in this chapter.

*Tawh*̣*īd* is often put forward as the key principle underlying the green ethic of Islam. This principle, which centres upon the Oneness of the Creator, spells out clearly that the Owner, Creator, and Sustainer of the entire universe is Allah. His Oneness infuses the entire environmental worldview of Islam with the recognition that nature originates from Him, is purposive, and functions in accordance with His Will. Khalid [10] calls *tawh*̣*īd* the "bedrock of the holistic approach in Islam" as it affirms the interconnectedness of the natural order, the creation of One God. Indeed, it is *the* principle which gives the religion of Islam its distinctive morphology and makes the ecoethic of Islam wholeheartedly theocentric.

Humans have only been appointed as trustees on earth, holding it in usufruct, answerable for the just and responsible discharge of this trusteeship in accordance with Divine Laws. This trusteeship, or *khilāfah* is further shaped by the belief that humans, in their servanthood, are accountable for all their actions. True *khilāfah* (stewardship) is thus not about dominion, mastery or control over any part of creation, but is centred on responsible trusteeship, cherishing and carrying out the capabilities entrusted to human beings with humility and obedience to the laws of the Creator in all human endeavours.

The ethical notion within every human being, the ability to distinguish between right and wrong, is the main reason why humans have been appointed as vicegerents on earth and accorded a central position in the natural order [11]. However, this metaphysical exaltation of humans is linked to a weighty moral burden - to adhere to a code of action reflecting the best social behaviour and highest ethical values [12].

The term *khalīfah* has also been translated as steward, deputy, viceroy, guardian and vicegerent. Vicegerency covers every aspect of life and essentially tests humanity's just exercise of authority over those within their stewardship. *Khilāfah* is therefore a responsibility and a trial by which human beings will be evaluated in terms of who has done the most good, acted according to Allah's purpose, served humanity and shepherded those under her care [13]. As the Prophet Muhammad (Peace be upon him) so eloquently uttered, "Each of you is a shepherd and will be answerable for those under his care" (Ṣaḥīḥ [14], p. 1(853), 304).

In her relation to the Creator, a Muslim is thus a *trustee* and *servant* on earth, with the responsibility of living in kindness, compassion and justice with all of creation and caring for the gift of nature in accordance with the guidance of its Bestower – which is found in the Qur'an and in the actions and saying of the Prophet Muhammad (Peace be Upon Him). In relation to creation, humankind enjoys the rights – as do all other living beings, to partake of nature's bounties, but humans are at the same time a *partner* of Nature, unified in praising and glorifying the Originator of the Universe.

Nature as the divine book of creation should, in the same vein, be treated with respect and reverence. The early verses of the Qur'an is an invitation to contemplate upon and observe natural phenomenon in a quest for meaning, to look to nature and to observe its perfection and order and from there, to deduce the Oneness of God [6]. Creation (*khalq*), which is a reflection of divinely-arranged structure and order, is deserving of care and respect since it possesses inherent value as the signs of Allah, ecological value as part of the integrated system which He designed, and utilitarian value in sustaining both humans and the rest of creation. Thus, while humans have the right to partake of the natural bounties of the earth, these rights must be tempered with moderation, balance and conservation. When nature is disrupted by evil human forces, such as misuse, destruction, extravagance, greed and waste, corruption (*fasād*) will appear on the earth. Muslims are repeatedly forewarned in the Qur'an against causing corruption (*fasād*) on earth, by exploiting and oppressing

the weak and poor, and misusing, polluting and wasting natural resources, created in measure and for the benefit of all.

*Corruption (fasād) prevails in the land and the sea because of all the evil that the hands of humanity have earned—so that He may cause them to taste something of that which they have done—so that they may return in penitence to God. [The Byzantines 30: 41]*

Instead, Islam urges Muslims to observe the rights of others, both present and future generations, human and non-human, and to live in accordance with the teachings of the religion and to return to their *fit*̣*rah*, the beautiful deepest human nature which has been gifted to humanity. This notion is vividly illustrated in the following verses:

*So set thou thy face steadily and truly to the Faith: (establish) God's handiwork according to the pattern [fit*̣*rah] on which He has made mankind: no change (let there be) in the work (wrought) by God: that is the standard religion: but most among mankind understand not. [The Byzantines 30: 30]*

Ethics in Islam seeks to achieve and establish the wellbeing and ensure the welfare of the entire Creation. This ethic is increasingly making its way into the actions and daily life of Muslims – in the building of mosques, in the discharge of charity, in the way that food is being produced. And at the core of this movement lies a mission to raise awareness and educate Muslims about the liberatory and transformative ecological ethic, much needed in this era of climate and environmental breakdown.

Grounded on the ethical basis which guide the behaviours of the believer, Bagader et al. [15] present the relationship between human beings and the universe, as defined in the Qur'an and in the Sunnah, in three ways:


*He planted firm mountains in the earth, (mountains) which rise high above its surface. He blessed the earth and assigned its food resources in four days, according to the needs of those seeking food. (Qur'an 41:10).*

The relationships are described above imply many of the principles, norms and practices recognised in modern environmental policy, including for the emergence of sustainable consumption and production systems.

As a custodian rather than the owner of the elements of the creation, human being are entrusted with the responsibility of care, attention, prevention and preservation.
