PowerPoint - IAIS Malaysia

International Conference on Islam, Science and Sustainable Development: Maqasid Shari’ah and Humanity’s Well-being
6 – 7 October 2015 | International Institute of Advanced Islamic Studies (IAIS), Malaysia
ISLAM, SCIENCE & SUSTAINABILITY:
Empowering Stakeholders Towards A Practical Water Ethics
Through The Heartware Approach
Azizan Baharuddin1 & Mohd Noor Musa2
1 Director-General,
Institute of Islamic Understanding Malaysia (IKIM)
Professor, Dept. of Science & Technology Studies (University of Malaya)
Chair, National Bioethics Council of Malaysia (NBC)
2 Special
Officer, Institute of Islamic Understanding Malaysia (IKIM)
Abstract
Environmental Ethics Principles worked out based on empirical data find analogous views in the Islamic
literature (Quran and Hadith). Fiqh al-Bi’ah or the ‘religious management’ of the environment have even been
proposed as the 6th objective or aim of the maqasid sharia (meaning and purpose of the ‘way’ of life provided
by the Quran). In the context of sustainability, the Islamic worldview offers a bridge between the predominant
materially human-centred view of nature and the more holistic (acknowledging the spiritual dimension of
existence i.e life centred view. Science itself is regarded as a critical dimension of religion, the articulation of
which is demonstrable in the laboratory or in the environmental (e.g. water) ethics of a community. For
Muslims, the environment or nature is an amanah from God - a bestowed trust given to man for his and other
species use. The word “water” and “river water” specifically appear 63 and 52 times respectively in
the Qur’an and is said to be God’s second greatest creation after man himself. In the Qur’an, it is also
mentioned that all organisms are created from water (21:30). Water which exists naturally in cycles (23:18),
(30:45), (15:22) is God’s invaluable creation and gift, critical for ecological balance, environmental health and
the whole of life. The Qur’an and Hadith also explain the use of water for life such as in balancing of the
ecosystem. To ensure that the quality of water is sustained, through the Qur’an and Hadith, Islam also teaches
its followers the ethics of using water (taharah – purification). Every Muslim is responsible for the rational,
equitable and just use of water. Water needs to be managed as well as possible and this responsibility will be
accounted for in the Hereafter. In the conventional system, the Integrated Watershed Management (IWM) is
defined inclusively as a gradual, continuous and holistic process of short, medium and long-term decision
making that takes into consideration the ongoing conflicts, competition and resolutions between various
groups that have a stake on a watershed. A key element within this inclusive approach of governance is its
increasing recognition in dealing with Heartware (value system of a community) – as a process of mediating
different prioritization of values placed on the watershed by different stakeholders. An action as well a
translational research was carried out to materialize islah (reform) and tajdid (revive) the Muslim
understanding and practice of water ethics in the Malaysian context.
2
Basic Vision of Sustainable Development
http://www.flickr.com/photos/marcus_hansson/172673818/
http://www.marijn.org/photos/2005/20050917-brecon-beaconwaterfalls?photo=13662+The+waterfall+Sgwd+ur+Elra.jpg
• A world where everyone can benefit from
education (holistic – science and values combined)
and learn values, behaviour and lifestyles
required for a sustainable future through positive
societal transformation
3
Preamble of The Earth Charter
We stand at a critical moment in Earth’s history, a time when
humanity must choose its future. As the world becomes
increasingly interdependent and fragile, the future at once hold s
great peril and great promise. To move forward we must
recognise that in the midst of a magnificent diversity of cultures
and life forms we are one human family and one Earth
community with a common destiny. We must join together to
bring forth a sustainable global society founded on respect for
nature, universal human rights, economic justice, and a culture of
peace. Towards this end, it is imperative that we, the peoples of
Earth, declare our responsibility to one another, to the greater
community of life, and to future generations.
4
Objectives of Symposium
• to identify the key issues and challenges to be addressed or overcome in achieving
Sustainable Development (SD).
• to look at how key principles and values from an Islamic perspective can be
implemented to guide and underpin SD.
• to promote a better understanding and application of maqasid al-Shari‘ah in its
application of addressing and resolving the imbalances within the earth and
human society that are threatening its future sustainability.
• to develop Islamically-aware communities keen to contribute towards global SD.
“The illiterate of the 21 st century will not be those who cannot
read and write, but those who cannot learn, unlearn and relearn”
( Alvin Toffler : Rethinking The Future)
5
Outline of Presentation
A. Understanding Root Cause of
Unsustainability & Its
Consequences
B. Developing a Language of
Cooperation
C. An Islamic Example
D. The Future
6
(A)
Understanding Root Cause of Unsustainability &
Its Consequences
Need for Science & Religion to Join Forces to
Evolve a New Ethics (an empirically based spirituality
and/or spiritualised science) for Sustainability
7
Causes of Sustainability Crises
Main emphasis have been about/linked to the environment. But in reality it requires
looking @ social economic impacts of policies (economics, politics, technology) and
similarly socio-economic changes are needed to get back to sustainability and this is a
moral and religious choice/imperative.
Population, Wealth, Consumption
2011, 7 billion, 20% of the wealthy contributing 40% of carbon emissions (measure of
consumption)
Climate Change
2007 IPCC reported that earth temp ↑ by 0.3% and will continue increasing up to by 3.2%
by 2100.
Warming
- ↑ and ↓ rainfall → floods, famines/droughts
- ocean plankton ↓ → ↓ fish
- ↓ agriculture production
- insect population → shifts eg. ↑ mosquito – borne diseases
Change in Worldview is needed
8
Islam & Sustainable Development:
A Preliminary Insight
• Chapter 2
Outlines a framework of a new model for
sustainable development that is informed by
Islamic local knowledge, spirituality and culture.
The proposed framework for sustainability consists
of four (4) Components; good governance (adl),
excellence (ihsan), social capital (arham) and
integrity without corruption (fasad). This fourdimensional model is linked to two domains; good
life (hayat tayyibah) and construction of the earth
(emarat al ard)
Rashed Al Jayoussi (2012) Islam and Sustainable Development. Ashgate Publishing: United Kingdom.
23
Proposed Framework for Sustainability
Rijsberman (2000) dan Al Jayyousi (2008)
10
Wisdom (hikma)
Justice (adl)
Public Interest
(maslaha)
Innovation (ijtihad)
Rijsberman (2000) dan Al Jayyousi (2008)
11
11
Values: The Forgotten Dimension in Development
Moral Midgets, Technological Giants
h
[Richard A. Slaughter (1996). Future Concepts and Powerful Ideas]
12
SHOULDN’T WE DO SOMETHING???
•
•
•
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•
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•
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•
•
•
•
Basic Education
US $ 6 billion
Cosmetics in the US
US $ 7 billion
Water and Sanitation
$ 9 billion
Ice cream for Europe
$ 11 billion
Reproductive Health for All Women $ 12 billion
Perfumes in US and Europe
$ 12 billion
Basic Health and Nutrition
$ 13 billion
Pet foods in US and Europe
$ 17 billion
Cigarettes in Europe
$ 50 billion
Alcoholic drinks in Europe
$105 billion
Narcotic drugs in the world
$400 billion
Military spending in the world
$780 billion
13
Sustainability Issues
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Climate Change
Food Security
Poverty
Clean Water
Land Use
Quality Education
Healthtcare Services
Sustainable Development Goals 2015
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From Faith to Action
The Islamic Declaration on
Climate Change
URL: http://islamicclimatedeclaration.org/islamicdeclaration-on-global-climate-change/
15
Consumption & Biocapacity: Role of Religion
*There is enough for everybody’s need but
not enough for everybody’s greed
Devastation on
land, air & sea
via man’s hand
(Ar-Rum 30:41)
16
The TIPPING POINT
Polar ice caps are melting faster
than ever... More and more land is
being devastated by drought...
Rising waters are drowning lowlying communities... By any
measure, Earth is at …
Hadith:
Even if tomorrow is Qiamah/the
End of the world, if you have a seed,
plant it. The value is in the EFFORT
April 3, 2006
17
Plentiful Local Evidence of Unsustainability
But the
question is
who really
leads the way
out?
Cameron Highlands tragedy. Failure on everybody’s part!
18
HISTORY OF THE RELATIONSHIP BETWEEN SCIENCE AND RELIGION
http:://www.biblion.com/litweb/biogs/darwin_charles.html
• Misunderstandings regarding the relationship between the two
• Galileo, Draper and White Thesis, Darwin, Bishop Wilberforce
• Theories regarding relationship
- neutral theory
- conflict theory
- complementary theory
• Relativity physics and the latest findings in science supports the
reality of the spiritual dimension
• The contingency principle through physics, biology are changing
the landscape (noetic science)
19
The Perceived “Problem” With Science
• Lack of public understanding and interest, issue of
science literacy
• Scientist left on their own (STS), SCOST new
discipline connecting science with the humanities
• Problem of run-away technology
• Not enough attention paid to the worldview of
science and scientist
• Not enough attention paid to the influence of
science and technology on societies/individuals’
world view
• Technology double-edged sword
*STS = Science & Technology Studies
*SCOST = Social Control of Science
20
Perceived “Problem” Associated With Religion
• Skills in encountering people of other
religions as well as those who are “secular”
and “humanist” are lacking
• Phenomenon of increase in spirituality but a
dearth of spirituality
• Not enough effort at ensuring quality
religious education which includes
environmental issues
• For sustainable development we need to
“empiricise spirituality and spiritualise
science” (ESSS)
21
Moving to Sustainability
• Major shifts required in terms of our
beliefs (values), culture, economy,
relationships and attitude
• Which will translate into fundamental
changes in policy priorities (including
educational, science and technology
research) production and consumption
pattern and lifestyles
Now, because of unsustainability
issues, a new revolution is required
that – of SUSTAINABILITY
* But are scientist & economists aware of sustainability
science and are they supporting it?
www.earthethicsinstitute.org/next%20Industria...
22
The History of & Rationale for Sustainability
(S) or Sustainability Development (SD)
•
•
•
•
•
•
•
•
> 70 documented definitions for S or SD its sister term.
Essence of S – using a resource not faster than the resource can replenish itself.
Sustainability being used by an increasing number and variety of organisations.
S as response to the crisis of development
Failure since WW2 of development schemes to help improve the lot of
impoverished people.
Today – gap between rich and poor, 2% uses 59% of earth resources eg. water, need
is only 3 litres a day, people use 300 litres especially in rich countries.
Dwindling resources, energy price rise, climate patterns shift, biodiversity
diminishing.
Can religion deny this “secular” report? Or what can/should religion do?
Sustainability Theology as part of Religious Studies
23
Knowledge (all branches) and Sustainability
• For S&T to play its role to the maximum, a shift in
worldview and paradigm (holistic vs. mechanistic
worldview) as the basis of R&D education, policy,
economisation of science and technology is needed
• Oikos = home, Logos = study of, Nomos = management
• Ecology precedes economics
• Ethics must be a strong feature of STI
• Role of Religion and ecotheology
• Contribution of Islam and Muslim
scholars, economists, policy-makers,
legal operators, politics
24
Meaning of Progress : Role of Religion
What is really the purpose?
http://www.funlol.com/funpages/dubai-construction.html
25
“Learning should be
about being and
not about having”
Confucius
551 BCE
“Sustainability is about
being more and not just
having more”
Earth Charter
2005
•Role of religion
26
Underlying Unsustainability
Past limited view of science / Wissenschaft–
mechanistic, reductionistic approach in the study of
nature
•
•
•
•
•
Misrepresentation of ‘God’ by Newton and Descartes
and or their followers
Misperception about the true relationship between
science and religion (conflict theory vs.
complementary theory)
Carrying out what A.N. Whitehead said:
‘The future of mankind depends on the relationship between
science and religion’
Now superceded by Relativity Physics, the
“Contingency Principle” and Noetic Science. (Fritjof
Capra: The Tao of Physics & Frans De Waal: The Age
of Empathy)
Effect the worldview of natural science on the social
sciences.
27
http://www.asiafinest.com/forum/index.php?showtopic=52511
Consequences
http://platea.pntic.mec.es/~jdelucas/proyectom.htm
• Compartmentalisation of knowledge
• Religion (values, meaning and purpose and
ethics) sidelined.
• Dominance of industrialised / man-centered
worldview instead of life-centered worldview
• Oppenheimer – “father of atomic bomb”.
Regretted the use of powerful science by
politicians. Lobbied for the control of nuclear
power.
• Bhagavadgita “Now I am become Death, the
destroyer of worlds”.
• Need for humanizing/spiritualizing science
and empirisizing religion (ESSR)
28
Knowledge vs Values
•
The power of science must be used
wisely, courageously and humbly (in
face of nature/sunnatullah)
[Margaret Somerville, Professor of Law,
Faculty of
Medicine, Founding Director of Centre for medicine,
Ethics & Law.McGil University, Montreal]
•
The question is not about how fast we
can run (to catch up with technology),
but do we want to, to begin with.
[Daniel Bell: The Future of Technology]
•
Runaway technology
“Verily We created Man from a drop of mingled sperm, in
order to try him; so We gave him (the gifts), of Hearing
and Sight. We showed him the Way; whether he be
grateful or ungrateful (rests on his will)”.
Surah Al-Insan, 76:2-3
29
Support for Empiricisation of
Spirituality and Spiritualising Science
(ESSS)
• Field of Science and Religion –
Theology of Nature (understanding
revelation through scientific data)
• Exercise is most vehement amongst
practitioners of science
• Examples in traditions of Islam,
Christianity and Buddhism, etc.
• Nature is ‘second book’, next to
revelation
30
Epistemological Competition: Religion Encounters
Secularism (Science)
• Disagreement regarding the nature of truth and pathways to knowledge
• Religious moral tradition is grounded in reason as well as revelation – great
religious traditions possess a rich body of wise reflection. [Jonathan Mills (2007)
Ethically Challenged ]
• Man-centred [secular (scientific)] vs life-centred (religious) worldview,
manifestation of epistemological challenge.
• Sources of Knowledge: senses, reason, revelation (basis of world-view/beliefs,
basis of ethics and behavior)
• Secularism means sequestering of ultimate meaning and certainties from ethics
and worldview
31
Two Opposing World Views
 Man Centred World Views (MCWV)
 Man is the measure of everything
 By his reason alone he can know and solve everything
 Resources are Infinite, other species are of utilitarian value only
 Life Centred World Views (LCWV)
 Man is not the measure of everything
 Reason can be aided by revelation
 Resources are finite, limits exise
 Extremes on both sides?
 Islamic worldviews – harmonising the MCWV and LCWV
 Wasatiyah (moderation) – justice and brotherhood is the goal
 Man as khalifah (lit: shadow of God) Islam, means submission to God’s will.
 God’s will – sunattullah – laws/ways of nature (natural = fitrah)
 To leave the world in a better place if not the same as when you first encounter it.
32
Basic Beliefs Human-Centered Worldview
• Prevail in most industrial and industrializing societies today
• Also known as planetary management worldview in the last 50 years
• Human-centered :man most dominant species, can and should manage
planet for man’s benefit
• Other species have instrumental value only whether useful to us or not
(assumptions/ideology not supported by science/reality/facts)
Azizan Baharuddin, (2013). Changing Our Worldview for a Sustainable Future and the Role of Dialogue .Journal of Oriental Studies. 23: 40-51
33
Human-Centered Worldview
• We are planet’s most important
species, we live/exist/function
apart from and we are, in charge
of nature
• There is always more and it’s all
for us
• All forms of economic growth is
good
• A healthy environment depends
on a healthy economy
• Our success depends on how well
we can understand, control and
manage the planet for our benefit
Azizan Baharuddin (2013). Changing Our Worldview for a Sustainable Future and the Role of Dialogue.Journal of Oriental Studies. 23: 40-51
34
Life-Centered (can be harmonized with religion)
Worldview: Working with the Planet
•
•
•
•
•
•
Man is a part of nature
Nature exists for all earth’s species
There’s not always more
Some forms of economic growth are beneficial, some harmful
A healthy economy depends on a healthy environment
Our success depends on learning to cooperate with one another and with the rest of
nature
• Empathy, cooperation, justice and care are scientific term/facts. They are
manifested in behaviors, they begin with intention and the goal is sustainability and
wellbeing.
Azizan Baharuddin (2013). Changing Our Worldview for a Sustainable Future and the Role of Dialogue. Journal of Oriental Studies. 23: 40-51
35
Sustainability is Ultimately a
Moral/Religious Responsibility
• The SD definition sounds optimistic but laced with challenges and contradictions.
• It suggests we have a moral (religious) responsibility to consider the welfare of both
present and future inhabitants of our planet [link with Maqasid syariah].
• Wealthier, more technologically sophisticated societies would have to assist poorer
nations develop their capability to provide the basic needs (compassion).
• SD definitions/proponents propose that the welfare of present and future
generations can only be achieved by balancing environmental protection and
restoration with a healthy economy and social justice [which are actually spiritual
theory and praxis]
• The goal of Islam (lit – submission to the will of the Creator) is ibadah/service to
Allah/the doing of Good.
• Islam & Sustainable Development - 4 proposed principles adl, ihsan, arham,
hikma
36
Miller’s Principles of Environmental Ethics Derived from
Science
21 Principles on Worldview and Ethics (some examples):
The Earth doesn’t belong to us; we belong to the earth
We should try to understand and work with the rest of nature rather than try to dominate and
conquer it
An action is right when it tends to maintain the ecological integrity, sustainability, and
diversity of Earth’s life support systems
It is wrong for humans to cause the premature extinction of any wild species and degradation
of their habitats.
When we alter nature, we should aim to make such changes at nature’s rates and not
disturbing natural processes.
In protecting and sustaining nature, go father than the law requires.
We should leave the earth as good as we found it, if not better
Miller, G. Taylor (1993). Environmental Science: Sustaining the Earth
(4th
ed). Wadsworth Publishing: California
37
(B)
• Developing a Common Language of
Cooperation Between Science & Religion
• Bridging Worldviews for Sustainability
• Case Studies/Experiments on Meditation and
Neurofunction, The Effect of Intention & Words
38
A holistic alternative way of thinking which
requires a new language or discourse that
synthesizes knowledge of/via the senses,
reason, and revelation/traditional
knowledge, articulated through theology of
nature, noetic science, the integral vision
39
Finding A Common Language (CL)
• Importance of Integrating Science & Religion
Alfred North Whitehead
“The future of humanity depends on
the relationship between these two
(religion & Science) greatest cultural
forces”
Muhammad Iqbal, Maurice Bucaille, Fritjof Capra,
John Hedley Brooke
• The environmental crisis is a manifestation of
man’s spiritual crisis
Syed Hossein Nasr (1960s)
40
Examples Of Views Supporting CL)
•
•
•
•
•
Fritjof Capra (American physicist): The Tao
of Physics
Sir Frederick Hoyle (British astronomer)
William James (psychologist): On the
Varieties of Religious Experience
James Fowler (psychologist): Stages of Faith
Dean Hamer (Geneticist): The God Gene
1984
2014
41
Maslow’s Hierarchy of Needs as a Way of Explaining the Need
to Recombine the Secular and the Sacred
All stages part of religion and
spirituality
• Secularisation: sequestering
of ‘meaning’ from what
traditionally been religious
terms, e.g moral & ethics
42
http://www.basic-counseling-skills.com/self-help.html
Change of Worldview
(due to developments in current science as well sustainability issues)
• In the 20th century, physics has gone through several conceptual
revolutions that clearly reveal the limitations of the mechanistic
worldviews which led to an organic, ecological worldview of the
world
• Reality is fluid – open to influence (from us)
• New
field
of
psychokinesis
based
on
theory
of
intention/intentionality/niyyat. Related to noetic sciences. Intention
is a purposeful plan to perform an action which lead to desired
outcome
• The universe is not a machine with a multitude of separate objects,
that appears as an indivisible whole but is a network of dynamic
relationships that include the human observer and his
consciousness in an essential way. Links to J. Huxley Teilhard de
Chardin
43
Religion
• Ad-Deen – Total way of life
• Reli, gare (Latin) – To be bounded, to re-connect (St Augustine)
• A gama (Sanskrit) – No chaos
• Dao, Shar’ia – The way (Laws of nature, the way things are – cycle season)
• Physical;
• Social;
• Emotional
domains of sharia
• Now explainable via environmental science, neuroscience
• Dhosa (Sanskrit), Sin (English)
• When the “laws” are knowingly/unknowingly broken or transgressed, destruction and injustice
occurs
• Religion and the physical and spiritual social order respectively.
44
Social Functions of Religion that Can Aid
Behavioral Change
• Provides a basis for a common purpose and values that can maintain
• Social solidarity
• Binding people together
• Reinforcing group norms
• Determining/exerting social control by defining right and wrong
behaviour
• Setting boundaries
• Solidarity now emerging through interfaith dialogue
• Relevance of Islamic ideas & practices
45
On Definitions- Religion
• Religion needs to be taken seriously.
• Despite of the world’s population (7Billion) claiming that
they are adherents of a religious tradition much complaints
are levelled at religion. The zoologist Richard Dawkin’s
God delusion is one of the latest attacks on organised and
institutionalised religion.
• The truth is, just as any secular discipline is a science in itself religion too requires a
proper study and understanding of, after which is the need to realise that there are
different interpretations of religion which manifest themselves in culture.
• Intra and Interreligious dialogue a necessity.
• Religion adherents need to dialogue with secular-humanists.
http://www.worldchristiandatabase.org/wcd/about/religions.asp
46
The Task Of Religion
•
•
•
•
•
Realise that it is the oldest form of human
institution
Understand its source, arguments vis-à-vis reality,
nature, environment, current knowledge
Articulate itself as well as possible
In the context of plurality of opinions, see beyond
what divides and move to see what is shared.
Give commitment to solving ‘worldly problems’
(such as posed by the impending Anthropocene)
Al-Khawarizmi (780-850)
47
Noetic Science
• no.eti.ic: From the Greek noēsis/noētikos, meaning inner wisdom,
direct knowing, or subjective understanding
• sci.ence: A multidisciplinary field that brings objective scientific tools
and techniques together with subjective inner knowing to study the
full range of human experiences.
• For centuries, philosophers from Plato onward have used the
term noetic to refer to experiences that pioneering psychologist
William James (1902) described as:
…states of insight into depths of truth unplumbed by the
discursive
intellect. They are illuminations, revelations, full of significance
and
importance, all inarticulate though they remain;
and as a rule they carry
with them a curious sense of authority.
48
Noetic Science
• Integrating inner and outer dimensions.
• Consciousness is important.
• Consciousness is awareness i.e. how an individual perceives
and interprets.
• Consciousness transformation – (a)
• From the religious & secular-humanist perspective,
sustainability requires a change in consciousness
• The noetic sciences apply a scientific lens to the study of
subjective experience and to ways that consciousness
may influence the physical world, and the data to date
have raised plenty of provocative new questions.
• Resonates with Islamic teachings
49
Faith Biology / Biology of Faith
Stress Weakens Compassion &
Empathy
•
•
•
•
•
Conditions of “Modern” (overly
materialistic) living
Cortisols, toxins, released in the
body
A myriad of effects on the body
and soul (mind and emotions)
Blurring of the mirror of the heart
Skills (religious contribution) in
overcoming stress.
http://www.kaheel17.com/eng/index.php/secrets-of-a-sunnah/2...
50
Lessons from Water Crystals of Emoto
(Link between the Physical & the Metaphysical)
…and We made from water every living thing. Then will they not believe?
Al-Anbiyaa (The Prophets), Chapter 21: Verse 30
Water and Words
Evil
Love and Gratitude
Thank you
You Disgust Me
• Clues from the *latest* brain science
Masaru Emoto Water Crystal | http://www.masaru-emoto.net/english/water-crystal.html
51
(C)
An Islamic Case Study
52
Values of Water from Non-Religious
Perspective
Water is
Equality
2015
WATER
Water is
Urbanizatio
n
Water is
Health
Water
is Food
Water is
Nature
&
Sustainable
Development
Water is
Energy
Water is
Industry
UN World Water Day 2015 | http://www.unwater.org/worldwaterday/
53
The Harmony of Religion & Science in Islam
• All things that God created in this Universe are created in
due proportion and measure both quantitatively and
qualitatively.
“Verily, all things have We created by measure” (al-Qamar 54:49)
“Everything to Him is measured” (ar-Ra’d 13:8)
“And We have produced therein everything in balance” (al-Hijr 15:19)
• God has not created anything in the Universe in vain,
without wisdom, value and purpose.
t
“We have not created the heavens and the earth and all that is in between
hem carelessly. We have not created them but the truth” (ad-Dukhan
44:38-39)
• All things in the Universe are created to serve the One Lord
who sustains them all by means of one another
• Islam
possesses
answers
in
the
form
of
metaphysics/worldview and guidance/shariah and code of
ethics based on the maqasid shariah. But Muslims need to
show the ‘what’ and ‘ how’.
54
Ten Values for Scientists
(Religious Framework)
•
•
•
•
•
•
•
•
•
•
Tawhid
Khilafah
Ibadah
Ilm
Halal
Haram
Adl
Zulm
Dhiya
Istislah
It is not permitted For The Sun to
catch up (with) The Moon, nor can
The Night outstrip the Day Each
swims along, In its own Orbit
According to Law
Al-Quran: 36 (Yaasin): Verse 37-40
55
Islamic Worldview of Environment
•
•
•
•
•
•
Islam – rahmatan lil a la min (blessing for the Universe)
The doctrine of khalifah (man’s viceregency )
The principle of tawhid (uniting knowledge and values)
The concept of ‘ubudiyyah (servitude)
The doctrine of amanah (human accountability )
Muhammad (pbuh) says:
Noblest Religion is that you should like for others
what you like for yourself; and what you feel painful
for yourself, hold that as painful for all others too.
Again: No man is a true believer unless he desires
for his brother that which he desires for himself.
• This concept is fundamental to social justice and
economic justice
Sayed Sikandar Shah Haneef (2002). Principles of Environmental Law in Islam. Arab Law Quarterly , 17(3): 241-254
56
Critical Importance of Water According to
Islam
(Preservation of water is part of maqasid al-shariah)
NO
THE USE OF WATER
CHAPTER & VERSES
1
As drinking water for humans, animals and growth of plants
(source of life)
al-Nahl (16):10;
al-Waqi’ah (56): 17-21
2
Cleansing agent for the physical, spiritual and religious needs
(self, clothes and home)
al-Muddathir (74):4;
al-Anfal (9):11
3
To nourish the Earth, for greening the landscape and to balance
the ecosystem
Al-Nahl (16):65;
al-Rum (30):24;
al-Hajj (22):63
4
Al-Baqarah (2):22;
Source of rizq (livelihood from God) through economic activities
al-Jathiyat (45):12;
such as agriculture, husbandry and fishery
al-Maidah (5):96
5
As a medium of communications/local and international travel
Luqman (31):31
6
As a means and medium for the expansion of knowledge
al-Mulk (67):30
Mohd Noor Musa (2013). Integrated Watershed Management and Shared Values: Islamic Perspective – Case Study of Mukim Pasangan, Kuala Selangor
57
Principles of Environmental Ethics & Law
in Islamic History
Examples of Islamic institutions (fiqh) for the
conservation and sustainable development
of natural resources:
• Land reclamation or revival (ihya’al-mawat)
• Reserves (al-hima)
• The two inviolable sanctuaries (alharamaan)
• Inviolable zone (al-harim)
• Charitable endowments (waqf)
Religion/faith
(ethics) in
Motion
Hardware
Heartware
Software
Bagader et al. 1994. Environmental Protection in Islam/ Protection de l’en-vironnement en Islam. IUCN, Gland, Switzerland and Cambridge,58UK.
59
Illustration of the Heartware Framework
Resource Provision
Services (Q2) &
Stresses (Q3) from
Upstream
Impairments (Q7) & Impacts
(Q8) to Lake Regulating
Services
Resource Provision
Services (Q 2) &
Stresses (Q3) from
Downstream
Upstream Region
Cultural Services
(Q 6)
Around the Lake
Region
Downstream Region
Resource Provision Services (Q4)
& Stresses (Question 5) In and
Around the Lake
60
M. Nakamura, RCSE Shiga University, Chairman ILEC Scientific Committee
“Heartware”: A Working Concept Inspired by
Faith/Religion
• Deals with more subjective, human-centered dimension that taps into the collective
willingness of different stakeholders to “cooperate” in solving complex problems related,
i.e integrated watershed management (Zeeda et al, 2014).
• Marked by humanistic values and devotion to human welfare (Zeeda et al, 2014).
• Start from a simple feeling initiated by strong emotion or thoughts, and subsequently
evolve into a motivation to start corrective actions to cure problem (Nakamura, 2013).
• Heartware (collective willingness to cooperate between stakeholder) - in addition to the
‘hardware’ (science and technology) and ‘software’ (institutions, policies, participation,
information and financing) aspects of governance (Nakamura, 2013)
• Islam – personal & communal knowledge and practice (fardhu ain & fardhu kifayah)
61
Ecosystem Services
Resource Provision
Services (RPS)
We all need
this value
Regulating Services
(RS)
Cultural Services
(CS)
We tend to
forget these
values
Supporting
Services (SS)
62
M. Nakamura, RCSE Shiga University, Chairman ILEC Scientific Committee
“WATER MONITORING” PRACTICAL WITH MOSQUE COMMUNITY
63
HEARTWARE IN
ACTION
64
Religion/faith
(ethics) in Motion
Heartware
Hardware
Software
“…And the earth, He has set it
for living creatures; therein
fruit and palm, having seathed
clusters, and grain with its
husk and fragrance, which then
of the favours of your Lord,
will you deny”
ar-Rahman (The Beneficient),
Chapter 55: 10
M. Nakamura, RCSE Shiga University, Chairman ILEC Scientific Committee
65
Interview session with the Imam and the management of
Kg Kuantan Mosque, Kuala Selangor (30 Aug 2012)
Researcher participated in giving
lectures on the importance of water in
Islam (30 Aug 2012)
(Left) Imam of Kampung Kuantan Mosque (30 Aug 2012)
DISCUSSION &
LECTURE WITH
MOSQUE
COMMUNITY
66
YOUTH EMPOWERMENT THROUGH CITIZEN SCIENCE PROGRAMME
YOUTH ENVIRONMENT CLUB: KELAB ALAMI KAWA
67
“FRIENDS OF ENVIRONMENT” WORKSHOP WITH MOSQUE COMMUNITY
68
Do What We Can!
(Ibadah, dharma,
charity, etc)
M. Nakamura, RCSE Shiga University, Chairman ILEC Scientific Committee
69
ILBM (of indigenous ethics)
help stakeholders live happily
and sustainably
Hardware
Heartware
Software
M. Nakamura, RCSE Shiga University, Chairman ILEC Scientific Committee
70
(D)
The Future
71
For a variety of reasons, the time has come to attempt
the construction of a unified worldview – one that
relates to both the natural world and to nature’s
transcendent ground
(Stephen Toulmin,The Return of Cosmology: Post-Modern Science and the Theology of Nature)
72
“The illiterate of the 21 st century will not
be those who cannot read and write, but
those who cannot learn, unlearn and
relearn”
( Alvin Toffler : Rethinking The Future)
73
There is no doubt that the rapid process of
globalisation taking place as a result of
technology will not lead to sustainability if it is
not accompanied by a movement of global
ethics at an equally rapid pace.
(Alvin Toffler, Third Wave)
74
• The responsibility to restore the environment falls on humanity as a whole – it is
a collective obligation of all.
• The general public must know that they, as vicegerents of God, are obligated
(wajib) to support any effort/project for environmental protectionism.
• The Muslim academia must articulate a comprehensive perspective on the issue
of environmental law from the Islamic point of view.
• Empowerment of the different stakeholders towards the environment, i.e water,
land etc is the vital goal of environmental education vis-à-vis watershed/land
governance and environmental justice.
• Saving the environment means protecting the essential objectives of the
Shariah (maqasid shariah) i.e religion, life, intellect, progeny and property thus is an obligatory duty to be fulfilled by Muslims.
75
References
• Azizan Baharuddin (2013). Changing Our Worldview for a Sustainable Future and the Role of Dialogue. Journal of Oriental Studies. 23: 40-51.
• Azizan Haji Baharuddin Frederick Mathewson. Denny, and Richard Foltz. Islam and Ecology: Bestowed Trust. Cambridge, MA: Center for the
Study of World Religions, 2003. Print.
• Bagader et al. 1994. Environmental Protection in Islam/ Protection de l’en-vironnement en Islam. IUCN, Gland, Switzerland and Cambridge, UK.
• Darryl R.J. Macer (ed) (2011). Water Ethics and Water Resource Management. UNESCO Bangkok.
• Masahisa Nakamura (2014) Typological Assessment of Lake Basin Management through IL2BM. RCSE Shiga University, Chairman ILEC
Scientific Committee.
• Masaru Emoto Water Crystal | http://www.masaru-emoto.net/english/water-crystal.html
• Miller, G. Taylor (1993). Environmental Science: Sustaining the Earth (4th ed). Wadsworth Publishing: Belmont.
• Mohd Noor Musa (2013). Integrated Watershed Management and Shared Values: Islamic Perspective – Case Study of Mukim Pasangan, Kuala
Selangor .
• Paula J. Posas (2007). Roles of Religion and Ethics in Addressing Climate Change. Ethics in Science and Environmental Politics: 31-49.
• Rashed Al Jayoussi (2012) Islam and Sustainable Development. Ashgate Publishing: United Kingdom.
• Richard A. Slaughter (1996). Future Concepts and Powerful Ideas.
• Sayed Sikandar Shah Haneef (2002). Principles of Environmental Law in Islam. Arab Law Quarterly , 17(3): 241-254
• UN World Water Day 2015 | http://www.unwater.org/worldwaterday/
• Zeeda Fatimah Mohamad, Affan Nasaruddin, Mohd Noor Musa, Siti Norasiah Kadir and Nobumitsu Sakai (2014). ‘Shared values’ in driving local
community participation in Integrated Watershed Management: The Heartware Approach.
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