The Islamic World and the Challenges

of Sustainable Development

Introduction

Interest in environmental issues has acquired great proportions in modern times. Indeed, if not addressed intelligently, environmental problems may constitute a threat to man’s present and to his future. It is undeniable that if man were to comply with the teachings and injunctions of Islam in this respect, he would be rid of all the factors that eventually cause environmental problems.

Islam has addressed all environment-related problems from a global and fully integrated approach. This approach is evident in various surahs of the Holy Quran, as well in the hadiths of the prophet.

I. Concept of Environment and its Components from an Islamic Perspective

A. The Concept of Environment

Environment is the space or milieu in which the human being evolves, which contains the natural and human elements from which he draws his needs in food, clothing, medicine and shelter and where he exercises his relationships with his fellow men as well as with other creatures. Environment is also defined as having ecological, socio-economic and socio-cultural dimensions, with man being thus placed within a three-dimensional reality marked by the interaction and interrelation of three components:

• Vital environment: as created by God and where man is a form of life among others

• Man-made environment: as created by man within the vital environment

• Social environment: as the framework within which societies manage their social and economic affairs

In the light of this division, environment can be described as comprising two major systems:

+ Natural environment: earth, water, air, plant and animal life.

+ Civilizational environment: the systems set up by man in the natural environment, e.g. streets, buildings, factories…

It is practically impossible to differentiate between natural and civilizational orders as man, since his creation, has impacted through various processes on most if not the entire natural orders.

B. Components of the natural ecological system

The earth, a unique system, is made up of four secondary systems which in turn branch into several correlated systems. First of these is the earth system or the few meters or hundred meters-long upper layer of the earth on which man lives. In his magnanimity, Allah prepared the earth to suit the needs of man and provided it with trees, plants, rivers, sun and moon, night and day, and finally bestowed on man the gift of reason. Allah said: “And made your sleep for rest, and made the night as a covering, and made the day as a means of subsistence? And (have We not) built over you the seven firmaments,  and placed (therein) a Light of Splendour? And do We not send down from the clouds water in abundance, that We may produce therewith corn and vegetables, and gardens of luxurious growth?” (Annaba, verses 6-16). Allah enjoined man not to abuse this earth, which abuse can take the form of soil deterioration, desertification and neglect. Unfortunately, the propensity to waste has prospered in man more than did the use of reason and moderation.

The second of these systems is the hydrological one and which pertains to water in its gaseous, liquid and solid form. Water is mentioned sixty-three times in the Quran in the following presentations: water as the first element to exist on earth, as being vital for all creatures, as the catalyst of growth, as a source of plant diversity, as a source of livelihood, as a vital beverage, as salvation, as a tool of divine wrath and mercy, as an instrument of death, as a tool of torture in the netherworld, as the means of reproduction and continuity, as a means of transport, as a source of food, as a sign of abundance, mercy, purity and blessings in life and, finally, as a way of redeeming sins.

The air System pertains to the airspace surrounding the earth and made up of nitrogen and oxygen. The three interrelated strata make up this space: the turbosphere (12 kilometres from earth), the stratosphere (12 to 80 kilometres from the earth), and the ionosphere (80 to 360 kilometres above the stratosphere).

In spite of all the activities that take place on the earth, the airspace surrounding the earth has maintained its balance throughout the ages. While men and animals consume oxygen and produce carbon oxides, plants recycle the latter and replenish the air in oxygen. It is through this miracle and others that the Almighty invites us in many holy verses to ponder the miracle of the creation of the heavens.

However, since man discovered fire, the use of various sources of energy and the industrial revolution, emission of gases and other elements released in the air have been causing an increasing imbalance in the natural order created by man.

The fourth system is biological and covers all the aspects of plant and animal life on the earth and in seas. Man’s life as well as that of other creatures depend on the plant life. Our food is either of plant origin or from the animals that feed on these plants. First we depended on forests for our heat and energy and then on oil, the timber we use to build our houses, the silk and cotton we peruse for our clothes and many of the drugs that would not have cured us were it not for the plants.

Forests are the main source of plant resources. They are also the lungs of the earth; help control the levels of gas in the airspace and influence rainfall.

These various elements of the natural environment influence and interact with each other, impacting thus on environment as a whole. Man uses his technological know-how and the elements of his civilizational environment to put these interactions to use.

C. Components of civilization environment

Five main elements make up the civilizational environment. These are:

• Technological system: Technology is the use of scientific knowledge through scientific applications that aim to develop environment resources on the one hand and solve environmental problems on the other. It is vital that great importance be given to man, the creator of technology, and to sciences, thought and invention in facing up to the social, economic and environmental transformations that have resulted from the implementation of development projects.

+ Role of technology in environmental interactions

Technology has become an integral and essential part of the social and daily life of human beings. In order to redress the environmental imbalance that has resulted from the application of technology in industry and agriculture, new technologies must be invented or developed. Modern societies have become addicted to technology and the only remedy lies in more technology.

• Social system: this system pertains to the interactions and types of social relationships entertained by the various components of society. In implementing environmental projects at the local level, it is of great importance to make use of local leaderships in order to understand the social ties and norms that regulate individuals and communities.

Islam has called for a social system based on solidarity and mutual takaful. Allah says: “Verily the most honoured of you in the sight of God is (he who is) the most righteous of you. And God has full knowledge and is well acquainted (with all things” (Al Hujurat, verse 13)

In sum, social considerations of environment should be taken into account when devising social programmes and their impacts on the social environment must also be studied.

• The economic system of any society determines the movement of natural resources within the system and their quality, as well as the resulting economic and social consequences (higher living standards, environment imbalances or mutations…). Islam has set the preservation of natural resources as an essential condition for the exercise of any form of economic activity. Indeed, Allah says: “But seek, with the (wealth) which God has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world: but do thou good, as God has been good to thee, and seek not (occasions for) mischief in the land: for God loves not those who do mischief." (Al Qassas, verse 77).

• In an attempt to harness the natural environment and cater to his needs, man has, since his emergence, been able to create man-made or civilizational milieus that differed from nature. Cultural systems are also considered as man-made and cover knowledge, beliefs, arts, ethics, rules, customs and all other features acquired by man in his capacity as a member of society. These beliefs play a substantial part in hindering development plans and squandering natural resources, while a similar part is played by the superstitions and customs prevailing within society (e.g. women as inferior to men). Environmental and population education programmes can play an important role in proving the error underlying these concepts and their inadequacy for modern times.

Islam has warned against maintaining these superstitions and prejudicial beliefs and has called for renewing the cultural environment, shirking blind imitation and fighting illiteracy in men and women alike.

• The political system pertains to the way society manages its institutions which are in charge of conveying the views of political leadership to the people and the needs of the population to the leaders. Political systems strongly influence environmental ones (engaging in wars, allowing the burial of toxic waste within a country’s territory). Islam has, therefore, called for the application of the shura principle and consultation with the community in all matters that impact on its environment.

D. How do Environmental Problems arise?

Present systems with their sub-divisions interact with the secondary ecological systems through a process or complex network of flow of matter and energy. This continuous interaction has negative as well as positive results, known otherwise as the environmental risks that man tries to respond to and manage.

If man did not intervene in the natural order or environment, it would be in perfect balance. In fact, the elements of the natural environment are role-players in intertwined processes that involve many courses affecting the growth of species and maintaining them within a well-balanced status. But instead of leaving environment undisturbed, man has often exploited it irrationally, though initially with positive intentions, but with dire consequences resulting from this exploitation (dam building, clearing of forest lands for agriculture….).

Interactions between the various environmental orders are so complex and correlated as to present a serious challenge to scientists. Finding solutions for environmental problems involves the setting up of advanced research programmes that are based on the availability of accurate and exhaustive information. This exercise would also entail tracing the roots of these problems and their implications and for the proposed solutions to go hand in hand with the solutions proposed for the civilizational environment systems.

II. Concept, Components and Conditions of Sustainable Development

First: Emergence of the Concept of Sustainable Development

Man’s development projects in the various fields of life have resulted in many achievements and successes (enhanced agricultural production, improved living conditions, less infantile mortality….). However, these were accompanied by many negative effects on environment (deforestation, soil deterioration, desertification, extreme biodiversity loss…). Confronted with these growing concerns, the United Nations organized in 1992 the Rio Earth Summit which adopted a comprehensive action plan called Agenda 21 and many other agreements and decisions. It is in n Agenda 21 that the concept of sustainable development first appeared. 

Second: Concept of sustainable development

Until the seventies, it was not considered possible to reconcile economic development with environmental preservation. Several definitions were made of sustainable development which either considered it as a moral approach that suited the interested of the new world order, or as a development model and an alternative to the capitalist model.

• The confusion between the definition and requirements of sustainable development is what currently characterizes literature available on the issue of sustainable development. The 1992 World Natural Resources report attempted to remove this ambiguity by presenting a survey of twenty commonly-used definitions of sustainability divided into four categories: economic, human and social, environmental, and technical and administrative.

According to this report, the common denominator of all these definitions was the condition that for development to be sustainable, it should not disregard environmental limitations and   constraints or lead to the excessive exploitation and exhaustion of these resources. It should have as a result the development of human resources and operate changes in the prevailing industrial base.

The principle of sustainable development, which aims at fulfilling the needs of the present without compromising the capacity to meet future requirements, entails that economic and social development should not destroy environment and for the development process to take place within the limits and potentialities of the environmental elements and within the frameworks laid down by the science of environment.

This definition of sustainable development also draws the attention to a vitally important moral value, that of the equality of all generations.

Third: Components and bases of sustainable development

a) Man: Agenda 21 stated that as a result of rapid population growth, the pressure exercised by man on natural resources is constantly on the increase. Development programmes should cater for population growth and have as objectives the eradication of poverty a better quality of life (guaranteeing basic needs such as food, shelter, healthcare….). Agenda 21 also called upon countries to identify the limits of their resources and to grant priority to sensitive resources such as water and soil, and highlighted the importance of studies in predicting the impact of human activities on environment.

UNPF statistics for 2001 placed the population of Islamic states Members of the OIC at 1.44 billion inhabitants, 18% of the world’s population. As a result of the rapid population growth in Islamic countries (expected to reach 2.227 billion in 2050), the population’s relative young age and the prevalence of agricultural activities in these countries, the pressures of population on the environment are greater than in other parts of the world.

b) Nature: nature is the biological reservoir of renewable and non-renewable resources.

- Renewable resources such as forests, fisheries, pastures and farms are mainly exploited by man but are renewable as long as the environmental health is preserved.

- Non-renewable resources are stored underground and are exhaustible  (oil, coal, natural gas, minerals, quarries and most of underground water). Rationalizing these resources entails their sustained development through a third revolution, based on sciences and invention instead of energy, labour, land and raw materials.

c) Technology

Technological development has become an integral part of social fabric since many of the problems caused by technology can only by solved by technology. Innocent-looking technological developments have caused tremendous damages. While technological solutions for all industrial, environmental and social problems have prevailed; experience has proven that environmental problems are a result of interactions between man, nature and technology. A global solution should therefore seek to redress and establish a balance in the interaction of these three elements through a package that encompasses the technical, economic and social means.

The 1980 World Strategy for the Preservation of Nature and the 1978 report of the UN Commission for Environment and Development set three objectives in natural environmental orders:

• Preservation of the basic environmental processes  (soil fertility, water purity, food chain…)

• Preservation of genetic heritage of the world’s species

• Guarantee of a sustained exploitation of resources and ecosystems such as fisheries

These restrictions apply to natural systems as well as to man-made ones and should be strictly observed in order to enable these ecosystems to continue producing and ensure a balance between man (in numbers and exploitation) and environmental potentialities.

Fifth: Conditions of sustainable development in the social Environment (Sustainable Human Development)

a) Productivity: enabling human beings to improve their living conditions.

b) Social Equity: the rights of all human beings to equal opportunities

c) Sustainability: Enabling human beings to benefit from development opportunities without compromising the possibilities of future generations.

d) Empowerment: human beings should fully participate in decision making and the implementation of policies that impact on their life

In order to achieve sustained human development in the social environment, sustainable development policies must have population-targeted objectives, the goals of education and training should be the development of human resources (hence the importance of media institutions in popularising knowledge and raising awareness about social and environment issues), and informing individuals of the means and ways through which they can participate in society’s drive for sustainable development. Other prerequisites call for the plans of sustainable development to be scheduled on the long term, for social equity as a condition of sustainable development, for environment risk management, and for the support regional cooperation in sustainable development.

III. Bases and Components of Sustainable Development from an Islamic Perspective

First: Bases and Components of Sustainable Development

1. The term development occurs first in the Quran as a translation of God’s order to man to people the earth: “It is He Who hath produced you from the earth and settled you therein” (Hud, 6). Another term that goes in the same vein is empowerment which Fiqh scholars consider has having two meanings, that of taking a decision and selecting a place to settle, and that of control and the power to manage, meaning that the Almighty has placed nature at man’s disposal and ordered him to develop the tools (technology) necessary to harnessing these riches and resources.

2. The Islamic perspective of sustainable development considered man as its focal point being the author as well as the beneficiary of this development. This relationship is further consolidated through many aspects: the honour and favour bestowed by Allah on man: “We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of our creation” (Al Israa, 70), the position of man as a producer and not as a mere consumer, and the tremendous amount of potential, visible or hidden, that Allah placed in man for the purpose of peopling the earth and bettering life.

3. By the power and wisdom of God, everything created in this universe was placed at the service of man to be sought and benefited from according to the way Allah prescribed. This responsibility, entrusted to man, is also a way of preserving the environmental balance on the earth whereby man preserves ecosystems, guarantees the survival of all other creatures and draws from the earth what is he legitimately needs to survive.

4. In spite of man’s guardianship of natural resources he does not own them, nor should this guardianship lead to harming others. Nature is a blessing from Allah to man and should be met with gratitude and put to the best use. Some scholars, in fact, maintain that man’s authority should not be exercised over the matter itself but over the benefits that he can draw from these resources: “Believe in God and His apostle, and spend (in charity) out of the (substance) whereof He has made you heirs” (Al Hadeed V), and “On earth will be your dwelling-place and your means of livelihood - for a time" (Al Baqara 36). These limitations serve to moderate man’s use of natural resources, these being also the heritage of future generations.

5. 1420 years ago, Islam consecrated the concept of natural resources as humanity’s common heritage. Allah says: “And tell them that the water is to be divided between them: Each one's right to drink being brought forward (by suitable turns)” (AlQamar, verse 28). These concepts are backed by many hadiths and were first introduced in international conventions in 1967.

6. Since natural resources are the common heritage of all humanity, the teachings of Islam should be observed in developing them and protecting them from harm and deterioration. Indeed, these resources exercise three functions of which the first is one of worship whereby all creatures glorify Allah, and man, as the beneficiary of these resources, ponders the miracle of their creation and, therefore, the greatness of their creator. The second function is aesthetic and pertains to the joy that man derives from the various shapes and colours of the creation, while the third function is one of subsistence with man using nature’s riches to secure a living.

7. Islam prohibits excess in the use of natural resources (excessive grazing, use of insecticides, etc)

8. Islam calls for moderation in the development of natural resources: “Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations” (Al Baqara, verse 124). A nation of moderation exercises the latter in its perception and beliefs, in organization, and in the relationship of the individual to the community and to the environment.

9. Islam warns in the Holy Quran against excess and over extension of natural resources. Abuse and excessive use were also warned against by the Prophet in many of his hadiths.

10. Islam calls the leaders as well as their subjects to refer to Allah’s charia. In many developing countries, people have no say in development-related decisions, the result being numerous environment problems that could have been avoided if the viewpoint of the population was sought and taken into account.

11. Consecrated precincts: the Islamic charia has delineated spaces where development is prohibited or restricted in a bid to preserve important resources such as a town or a village’s pastures, water sources and public facilities.

12. Protected reserves: authorities have the duty of protecting all lands that serve a public interest such as grazing lands, forests, water reservoirs and wildlife reserves.

13. Waqfs: Islam urges individuals to preserve environment and civilizational edifices through donations and wills. The most important forms of this preservation are the waqfs which could be lands dedicated for agricultural research, or real estate of which the proceeds go towards financing these projects and preserving natural resources.

14. The Two Holy Places: The Prophet (PBUH) dedicated specific areas in Mecca and Medina as natural reserves where no plant could be uprooted and no animal hunted. This makes Islam the first institution to decree the creation of natural reserves where pilgrims who fell a tree or kill an animal are considered sinners and need to redeem themselves through charity.

15. No prejudice and no harm:  This means that a man’s actions should not be detrimental to other people’s interests nor should his be prejudiced by other people’s actions. A number of other related principles prevail. Of these is the need to prevent harm before it happens, this s being a better option than remedying to it subsequently, the need to bear a lesser evil as opposed to a large scale one (a lesser use of insecticides in favour of developing the biological resistance of plants). Another principle lies in the need to remove the cause of harm  (ships dumping their waste in seas must take the necessary measures towards removing the effects of their acts on the environment). A final principle consists of the ruler’s need to take into consideration the interests of the majority of his subjects even if in protecting the community’s resources he has to take decisions that may be considered as a violation of individual rights (prohibiting building on agricultural lands).

A number of fiqh principles support sustainable development and the need to protect natural resources for future generations. Of these, one can mention “A decision is condition of its motive”, “if the root falls, the stem falls away too”, “what may be a right for the individual may not be one for the community”, “ a well-established custom is as solid as a laid down rule”, “what is necessary to discharge a duty is a duty in itself”, etc...

Second: Definition of Sustainable Development from the Islamic Perspective

Based on the above-mentioned bases, principles and components of sustainable development, its definition of this development from the Islamic perspective can be as follows: Sustainable development from the Islamic perspective is a multi-dimensional process that seeks to establish a balance between the economic and social dimensions of development on the one hand, and the environmental dimension on the other. It seeks to achieve the optimal development of resources from an Islamic perspective that affirms man’s role as Allah’s representative on earth, enjoying the full right to benefit from these resources without owning them totally. In developing these resources, man adheres to the teachings and precepts of the Quran and the Prophet’s Charia, and takes into consideration the rights of future generations in benefiting from the same resources that he develops without waste, in an exercise to raise the qualitative and quantitative aspects of man and matter

This definition consists of three main elements:

1- A multi-dimensional process based on planning and coordination between global development plans on the one hand and their environmental dimension on the other.

2- Optimal exploitation of natural resources form an Islamic perspective

3- Guaranteeing the right of future generations to benefit from resources and raising the qualitative and quantitative standards of man and matter.

• Islam has called for sustainable development more than one thousand four hundred years ago, a long time before the concept was introduced in the Rio Summit. Sustainable development in the Islamic perspective is governed by divine inspiration and thus remains error-free and protected by God’s inspiration and the Prophet’s guidance. The Prophet said “I left among you what will never mislead you after me, Allah’s Book and my sunnah”.

• There is little doubt that the Islamic world enjoys one all-encompassing and cultural feature of which the most important foundations are the Holy Quran, the prophet’s sunnah, the principles of Islamic fiqh, and the cultural and ethical heritage that characterizes the Islamic civilization. These promote dialogue in order to create harmony among civilizations and religions, a result of which would be the achievement of sustainable development in its global concept at the national, regional and international levels

First: Major Obstacles to Sustainable Development in the Islamic World

1. Poverty and Debt Accumulation: Poverty is a multi dimensional concept that is mainly the result of an unequal division of the world’s wealth. Poverty leads to the overexploitation and irrational use of limited natural resources resulting in reduced agricultural production capacity and forest depletion. This didactic of poverty and overtaxing of natural resources may also be the result of the pressure of foreign debt of which the servicing may reach important percentages of a country’s exports of goods and services, and thus constitute a heavy burden on its economy.

Islam has through its principles endeavoured to fight against poverty. This fight can either occur through employment which provides a source of income for a person and his dependants, or through government assistance and the zakat fund that is unique to Islam and that ensures that man is freed from the shackles of poverty.

2. Wars, lack of stability and safety: During the 20th century and since the start of the Arabo-Israeli conflict, most Islamic countries have experienced conflicts and civil wars caused by the desire to control land and natural resources and that have hindered their development march. Of these conflicts and wars we can mention the Arab-Israeli conflict, the land mines left from wars, border wars among Arabs and Muslims, the first and second Gulf Wars, the sanctions against Libya and Iraq and many others.

3. Lack of technical means and expertise and of modern techniques as a result of low financial resources. Many Islamic countries are still way behind in education in spite of compulsory schooling. This can only widen the gap between developed and developed countries in terms of the quality of education, leading ultimately to a widening educational gap between North and South and between rich and poor.

4. Deterioration of Economic Conditions: This deterioration, a result of a low GDP per capita and investment capitals in most Islamic countries, unemployment, illiteracy, demographic growth, economic dependency and many other factors, impacts on a given country’s commitment to world sustainable development.

5. Discrepancy between population growth and available natural resources: Population growth has resulted in the expansion of agricultural lands, overgrazing, and desertification and in the depletion of potable water resources. Many Islamic countries had to adopt programmes that aim at developing renewable water resources.

6. Failure of Developed Countries to provide the aid promised to developing countries. During the Rio Earth Summit, developed countries undertook to extend 0.7% of their local GDP to assist emerging countries considering that industrialized countries are more responsible for environment pollution than developing ones. Unfortunately only some Scandinavian countries fulfilled their promise. In the Johannesburg Earth Summit, Islamic countries aspire to obtain the conversion of their debts and interests into financial resources for serving sustainable development.

Fields where support is required from the developed world to achieve sustainable development in the Arab and Islamic world

1. Peace and security (resolution of the Arab-Israeli conflict)

2. Eradication of poverty (aid to developing countries, abolishing all types of economic sanctions)

3. Debt alleviation (cancellation of debts and use of additional resources to finance sustainable development)

4. International trade (more WTO commitment, liberalization of trade..)

5. Globalisation (assist developing countries face up to globalisation and benefit from equal opportunities in globalisation)

6. Capacity building in research and technology transfer (support of academic and research institutions in developing countries in priority fields, assisting the private sector in converting to cleaner technology and ensuring access to information technology)

7. Arbitration and participation in decision making (consolidating the role of the United Nations and calling for closer cooperation with the Arab League and the OIC)

8. Population, urban development, health and environment (devising an integrated population management policy, supporting the efforts of developing countries in achieving complementarity between all their strategies)

9. Integrated management of natural resources (assisting developing countries to devise policies and plans to halt environment degradation and urging developed countries to stop destructive consumption lifestyles)

10. Industry and tourism (supporting the endeavours of developing countries to obtain modern technologies suitable for their development and supporting efforts that aim at consolidating the concept of tourism as based on the rational development of natural resources)

11. Civilizational and natural heritage (invite the world to establish partnerships with the Islamic and Arab world on the basis of the moral and cultural heritage of our civilization that the UN attempts to safeguard it through dialogue among civilizations and religions)

12. Financing (ensuring funds for the implementation of UN decisions and conventions, the commitment of donor parties and developed countries and ensuring follow-up of the results of the Summit through available international instruments)

13. Reinforcing the role of national associations and the civil society in achieving the objectives of sustainable development at the Arab, Islamic and international level and persevering in the efforts to support and establish the principle of partnership between international institutions and NGOs.