SUSTAINABLE DEVELOPMENT FROM ISLAMIC PERSPECTIVE

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1 International Journal of Civil Engineering and Technology (IJCIET) Volume 9, Issue 4, April 2018, pp , Article ID: IJCIET_09_04_111 Available online at ISSN Print: and ISSN Online: IAEME Publication Scopus Indexed SUSTAINABLE DEVELOPMENT FROM ISLAMIC PERSPECTIVE Asyraf Hj Ab Rahman, Syahrin Said, Hailan Salamun, Hamdan Aziz Centre for Fundamental and Liberal Education Universiti Malaysia Terengganu Fadzli Adam INSPIRE, Unisza Wan Ibrahim Wan Ahmad CAS, Universiti Utara Malaysia ABSTRACT This paper sheds some lights on the importance of sustainable development from Islamic perspective covering Quranic and Hadith views on the subjects. Some major questions that are considered significant in developing spiritual and physical well being of mankind are also discussed as to see its importance and contribution towards sustaining environment and human life in particular. Using content analysis approach of the secondary data on environmental issues and Islamic world view, the study found that religion has a major role in instilling human awareness on the environment and its sustainability. Key word: Islam, Quran, Sustainable Development. Cite this Article: Asyraf Hj Ab Rahman, Syahrin Said, Hailan Salamun, Hamdan Aziz, Fadzli Adam and Wan Ibrahim Wan Ahmad, Sustainable Development From Islamic Perspective, International Journal of Civil Engineering and Technology, 9(4), 2018, pp INTRODUCTION In recent years, the world has been overtaken by events, as far as the state of the environment is concerned. Several world summits on sustainable development have taken place such as the 1972 and 1983 in Stockholm, 1992 in Rio, 2002 in Johannesburg and recent one in 2015, organized by United Nation known as United Nation Sustainable Development Summit. These summits have produced resolutions in solving current issues related to the sustainable development. The Rio Summit for instance, has been seen to be the first turning point that suggests the necessity of religious participation as a means of problem solving as included in Agenda 21. The Agenda was then revised in New York five years later (1997) and marked an editor@iaeme.com

2 Asyraf Hj Ab Rahman, Syahrin Said, Hailan Salamun, Hamdan Aziz, Fadzli Adam and Wan Ibrahim Wan Ahmad increasing awareness in the global community towards their current deteriorating environmental development and the necessity of including ethical considerations and religious influence in the proper management of our surroundings. These developments indicate how religious participation has a significant role in human life and fulfilling man s responsibility as the khalifah of Allah (God s vicegerent). Therefore, this paper attempts to highlight some major questions that are considered significant in developing spiritual and physical well being of mankind, who is the caretaker of his environment. Using analysis of secondary data on environment and Islamic perspective on the subject, this study found that religion has a major role in instilling human awareness on the environment and its sustainability. Several studies had been done concerning the importance of surrounding environment and its relationship with human life. Sexton (2000) and Khalfan (2002), discussed on human needs including different kinds of goods, services as well being in health, education, conditions for maintaining an acceptable life standard for all people. The concept of human needs from Islamic perspective however, is seen as a need for spiritual and physical elements which are in parallel with God s teachings. For this reason, man finds all the essential needs of life such as food, air, water, the percentage of oxygen are in exact proportion to enable him to live happily and practice life steadily and orderly (Ahmed, 2002). Sustainable development is not a new concept in Islam and for Muslims. There are more than 500 verses of the Quan providing human with guidance on matters relating to the environment and how to deal with it, besides examples from Prophet Muhammad s life. Thus it become the purpose of this study to reveal and refresh back the importance of environmental preservation and human s role towards its sustainability. 2. METHODOLOGY This paper takes inspiration from the selected Quranic verses and hadith of the Prophet (pbuh) indicating sustainable development and its solution. This content analysis approach will be supported by other available data from Muslim scholars views related to sustainable development for better understanding of the subject. The data are analysed according to the selected themes as mentioned in the paper. 3. RESULT AND DISCUSSIONS Sustainable Development: Its Meaning and Concept Scholars, in discussing the term sustainable development, have given a lot of definitions. One of these definitions as reflected in the Brundtland Report (1987) on sustainable development entails: Meeting the needs of current generations without compromising the ability of future generation to meet theirs. The above definition was further developed at the Rio Summit in 1992, which aimed at providing a high quality environment and healthy economy for the people of the world. Therefore, the revised definition of sustainable development aims at integrating and balancing the economics, social and environmental concern in meeting human needs in order to guarantee a better quality of life for everyone, now and for generations to come. This can be achieved by meeting several goals, such as the development of mankind, the awareness of environmental protection and the careful use of natural resources. These goals can be attained by implementing some significant strategies such as the eradication of human poverty, the fighting of social exclusion, the dissemination of knowledge to the public and the implementation of justice in human affairs editor@iaeme.com

3 Sustainable Development From Islamic Perspective All the fore-mentioned strategies of attaining the sustainable development have mostly stressed on physical issues rather than the spiritual one. Rather, the latter seems to be the driving force that set up man s actions either upholding the religious teachings or vice versa. Sustainable Development: Islam s response In Islam, issues on sustainable development are treated within the framework of the Qur anic teachings and sunnah of the Prophet (Pbuh). Both the Qur an and sunnah provided a clear framework on how to deal the issue of this universe and its contents and how spiritual and physical wellbeing of humanity played a vital part towards the realization of the worship (ibadah) of Allah and formation of justice and equality in human society as a whole. There are around 750 verses in the Quran giving us guidance and foundations on matters relating to science, particularly focussing on the universe, environment, agriculture and industrial development (Fadzli Adam & Asyraf Ab Rahman, 2003). The secular interpretation of sustainable development consists of three important aspects: namely social, economic and environment. However, there is a crucial need to stress other alternative that has always been ignored but plays the most significant role in the development process. Thus, an emphasis on human spiritual in addition to the above physical development would make it a very Islamic concept. This newly proposed approach is in line with what has been discussed in the Qur an such as the concept of khilafah (God s vicegerent) (Qur an, 2:30), amanah (trust) (Qur an, 33: 72) and ummatan wasatan (moderate nation) (Qur an, 2: 143). These concepts have to be fully understood and fully utilised towards producing a fruitful results in solving the current world problems. The Qur an states: There are certainty signs in the earth for people with certainty and in your selves as well, do you not then see? (Quran: 51: 20-21) Islam s response to the development process is grounded on the basis of unity between universe, life and mankind. The universe is created by Allah with specific purposes and for a limited time. Man, as God s vicegerent, whose lives constituted part of the lives of other creations in this universe, must co-operate with their fellow humans in their communities in the same way that they co-operated with other creatures of Allah. (Qutb, 1952). The Concept of Mankind as Khalifah (vicegerant) on the Earth The history of mankind has started back to the creation of the first man, Prophet Adam. As the creation is recognised to be in the best shape and purpose for the wellbeing of other creatures, mankind must perform certain tasks accordingly. As the prophethood periods go on, the role of mankind as khalifah is seen essential in order to continue the works and duty once played successfully by those prophets. Its main objective, as stated by al-mawardi, is to preserve the religion and administer the temporal affairs of the Muslim community (al-mawardi, 1996) As importance as that, the maintenance of justice and the preservation of society are well due to the successfulness of performing their role. The implementation of the khalifah s role generally benefits human communities. Imam Ahmad Ibn Hanbal, believes that it can be a means of avoiding sedition (fitnah) in a society (Ziauddin Ahmed, 1973). Reflecting to the role of mankind as khalifah in sustaining all kinds of development that take place on this planet, it is unarguably significant, as mentioned in surah al-baqarah, 2: 30, which reads: Behold, thy Lord said to the angels: I will create a vicegerent on earth. They said: Wilt Thou place therein one who will make mischief therein and shed blood?-whilst we do celebrate Thy praises and glorify Thy holy (name)/. He said: I know what ye know not. In interpreting the role of mankind as the key player of this universe stated in the above verse, al-tabari, a prominent figure in the field of tafsir, narrates a report from Ibn Abbas editor@iaeme.com

4 Asyraf Hj Ab Rahman, Syahrin Said, Hailan Salamun, Hamdan Aziz, Fadzli Adam and Wan Ibrahim Wan Ahmad concerning the previous creatures destructions, which were resulted of their misbehaviour and misconduct in administering the worldly affairs. The reports further narrates that the first inhabitant on this earth was the jinn, who were then succeeded by iblis because the former had spread corruption, shed blood and killed one another. Thus, Allah created Adam and appointed him to succeed iblis since previous circumstances have proved the occurrence of mischief (al- Tabari, 1997). Therefore, it proves that the appointment of mankind as khalifah is not meaningless, but full of responsibility and duty in order to maintain theirs and others survival and continuity in this very challenging life. As for destruction, it is not more and no less than mankind s own mistakes or deeds, as Allah noted in the Qur an, which reads: Mischief has appeared on land and sea because of (the meed) that the hands of men have earned. That (Allah) may give them a taste of some of their deeds: in order that they may turn back (from Evil). (Qur an 30: 41) Owing the story of previous creatures destruction, another primary justification for the mankind s appointment as khalifah that eventually leads to a sustainable development, as noted by al-ghazali, is for the benefit of Muslim ummah, who need to live in order and unity (al- Ghazali, 1988). In other words, it is for the preservation of the worldly affairs, as highlighted by Ibn Jamaah: The defence of din (religion), the warding off of offenders, granting compensation to those wronged, and establishing right. For therein consists the welfare of the lands, the security of the objects and the stemming of the tide of corruption (and decay) (Rosenthal, 1985). The concept of mankind as the khalifah on the earth can be concluded into five characteristics mentioned below: Vicegerency (khilafah) trust (amanah) leadership (qiyadah/siyadah) worship ( c ubudiyyah) trial (ibtila ) The Concept of Balance (al-tawazun) The importance of the concept of balance has been stressed on numerous occasions in the Qur an and hadith of the prophet. The basic underlying principle of the concept towards sustainable development attributes that mankind should, by all means, understand and, at the same time, practice it in every aspect of lives. Owing the fact that its practice is so significant for the sustainable living, the scope of discussion will focus on one of the primary dimensions of balance in the worldly affairs, which is the balance between duniawi and ukhrawi including both physical and spiritual dimension and social and economics. Islam is a practical religion and does not allow indulgence in empty and futile theorisings. It says that faith is not a mere profession of belief; it is the very mainspring of life. Righteous conducts, therefore, must follow belief in God. Religion is something to be practice, and not an of mere lip-service. The Qur an says: Those who believe and act righteously, joy is for them, and a blissful home to return to. (Qur an 13: 29) The Prophet said God does not accept belief if it is not expressed in deeds, and does not deeds if they do not confirm to belief editor@iaeme.com

5 Sustainable Development From Islamic Perspective Islam is therefore a simple, rational and practical religion that compatibles with the balance of material and spiritual needs. Sustaining Spiritual Development Human s spiritual development means the process of attaining a complete knowledge of Allah (ma rifatullah) and His attributes, and an absolute belief in Him. This knowledge and belief have to be translated into actions that follow basic Quranic outline and guidance. In doing so, several stages have been identified to be very influential upon human s spiritual and physical development. Those stages are testimony (shahadah), thankfulness (shukr), patience (sabr), remembrance of Allah (zikrullah), deeply thinking (tafakkur), justice ( c adl) and knowledge of Allah (ma rifat): Shahadah Shahadah is related to human s awareness about his existence in terms of spiritual and physical elements. This concept is based on two testimonies: faith to Allah (iman) and the management and exploration of worldly elements. Proper understanding of this concept leads human towards knowing himself and the surrounding environment (seen or un-seen world) that resulting in utilising the natural resources responsibly for their benefits, honestly maintain and preserve it, use it considerately and moderately and pass it on to future generation in an excellent condition. Therefore, a combination of these elements, coupled with a clear testimony is seen to be the most appropriate model for sustainable development. Shukr Shukr means gladness felt about and gratitude shown for the good done to one and thankfulness to God by using one s body, abilities, feelings and thoughts bestowed on man in the direction of the purpose of their creation. This includes the appreciation of natural resources as the most precious gifts and admiring its beauty, and administering them in a way that realises the worship of Allah (ibadah) and not its value in terms of economic exploitation and selfish profits. It is upon this sense that the spirit of responsibility and accountability can be easily obtained. Sabr Sabr is one of the attributes, essential for man s spiritual as well as worldly progress. This concept acts as a control agent in preventing arrogant, ignorant and greedy attitudes. It also means endurance or bearing pains, sufferings and difficulties, and showing resistance against them, and dealing with the problem calmly. There are many verses in the Qur an stressing the importance of patience in life (Qur an, 2:45, 3:200, 46:35 and 8:15). In the context of sustainable development process, patience in the state of steadfastness in following the right path without any deviations in the face of worldly attractions is seen to be so effective besides showing no haste in realizing one s hopes or plans which require a certain length of time to achieve. Zikr Zikr refers to all words of praise and glory to Allah, extolling His Perfect Attributes of Power and Majesty, Beauty and Sublimeness, whether one utters them by tongue or says them silently in one's heart. It is also known as remembrance of Allah in all walks of life: this world and the hereafter. A combination of tongue, heart, and mind in the remembrance of Allah is a holistic process in fulfilling human s role as God s vicegerent. As the khalifah, man should take every precaution in remembering Allah by way of utilising the earth rightfully so that the interest and rights of other creatures are protected editor@iaeme.com

6 Asyraf Hj Ab Rahman, Syahrin Said, Hailan Salamun, Hamdan Aziz, Fadzli Adam and Wan Ibrahim Wan Ahmad Fikr or Tafakkur Fikr or tafakkur means a thinking on a subject deeply, systematically and in details. In a wider context, it means to think on the creation of this universe and reasons behind its existence. The Qur an surah al c Imran verses states: Surely in the creation of the heavens and the earth and the rotations of the day and night are signs for the ulul al-bab. Those who remember (zikr) Allah, the Most High, standing, sitting and whilst reclining on their sides and who think (tafakkur) about the creation of the heavens and the earth, [They say] O our Lord You have not created this in vain, Glory be to Thee and protect us from the fires of hell. In this verse, Allah SWT, speaks highly of the ulul al-bab or literally the possessors of mind or the intellectuals. Qualities of this kind are mentioned in the Qur an precisely because Muslims are expected to emulate them. c Adl c Adl is one s efforts in putting something in its rightful place, the place where it belongs. The application of justice covers three important aspects; social and economic justice, political justice and universal justice. This so-called absolute justice requires purification of the individual s moral character towards himself, his community and the surrounding environment at large. Tawakkal This concept begins with one s struggle and working for success in life and his reliance upon Allah (tawakal). In the context of sustainable development, the implementation of certain actions and strategies by all parties is needed before one can fully submit himself upon Allah s planning. Ma rifah It is the arrival of soul at the true meaning of reality of life: a knowledge of Allah, oneself, his role in this world, purpose of his existence and creation, and the surrounding environment. The scientific methodology, coupled with divine knowledge, which is grounded on tauhidic paradigm, is the utmost approaches in obtaining the ma rifah. By knowing Allah as the sole Creator of this universe, mankind is therefore bound to the concept of ownership of Allah. He will be reminded of his duty of subjection to the immutable law-the law in which the entire universe is subjected to. The above-mentioned concepts are seen to have influential impacts upon man as key player in the sustainable development process. Though it might be that the subjects seem to be too simple for those who already know something about them, but they provide some of the ideological foundation for understanding the whole Islamic teachings. There are individuals who like to doubt the concept of God and His ownership of the whole universe in the name of science and development, or because of a lack of experience and understanding. The attitude of such people reflects an uneasy mentality, although they claim to be learned intellectuals and developed nations. Special concerns here will not be with their claims. Rather, it will be with their true position. Is that because of the need to establish symbols of lavish lifestyle like fivestar hotels, luxurious apartments and golf resorts, people are willing to sacrifice some of the natural resources such as river and highland areas? As a result, forest are then annihilated, river polluted and redirected, groundwater contaminated and societies destroyed and converted to landless slum-dwellers. One thing to bear in mind; once the process of improving one s lifestyle contributes towards the wider gap between the rich and the poor, the high crime rates and suicide, it is then the time to question such a development. That kind of development is not one editor@iaeme.com

7 Sustainable Development From Islamic Perspective of the progresses that Islam advocates, it is rather anarchy, chaos and sin. Perhaps, verse 41 of Surah 30 in the Qur an had given a remarkable warning when it stresses: Corruption has spread on the earth due to the doing of mankind that (Allah) may cause them to taste some of their deeds; in order that they may turn back (from evil) Preservation of Sustainable Development In the context of Islamic perspective, it would be possible to consider that the preservation of sustainable development is a process to maintain the beauty of Allah s creation and managing it over in a way that connote with Islamic teachings. Thus, a kind of development or progress that would bring a better life and concerns with basic human need without being merely fulfilling one s interest and profit-oriented, has to be sustainable or ongoing. The Prophet (SAW) once, has said: The best of deeds are those which are performed over the longest period of time, even if they be little. Islam does not reject any development. However to what extent such development connotes with Islamic teaching become its primary concerns. For this reason, man as the key player in this worldly activities have to be constant in upholding Allah s commandment while at the same time keep promoting peace, harmony and stability to the world. It is his responsibility to be good, to be thankful and appreciative, to follow God s recommendations and enforce His Law and to be His honest agents and true representatives on earth. Man has to appreciate that everything created by Allah on this earth having certain purposes and objectives. Man s responsibility is to rule over the earth according to His law of justice. As Sayyid Qutb (1952) once, has noted that all human beings are, by nature (fitrah), love peace and harmony: no one like to be exploited, oppressed or dealt with unjustly by others. They are integrated and accountable to a permanent Divine Justice, following the harmony that existed in the rest of God s creation, such as the cosmos, the natural world and so on. It is on that basis, humans are required to respect all their fellow man towards creating an open and supportive economic system, free from abuse by the rich and mighty society. In other words, sustainable living should be based on the fitrah- the natural paradigm of Allah s creation, coupled with sense of responsibility to look this world living in harmony. The following verse is clearly directed to man who has miserably failed in using the environment for its proper purpose: Do not do mischief on earth after it has been set in order (Qur an, 7: 85) 4. CONCLUSION We conclude this discussion with some plans of action: Islam s response to sustainable development is based on the Divine guidance. There is a strong relation between c aqidah (belief in Allah), c ibadah (practice of Allah s commandment), akhlak and ihsan (perfecting acts of worship). Therefore the following steps have to be taken towards realising the above concepts (aqidah, ibadah and ihsan) into human s life: Continuos awareness programmes so that people are exposed to the basic Qur anic teachings on environmental issues. Concepts like Shahadah, Shukr, Sabr, adl, tawakkal and ma rifah need to be fully understood and utilised in a wider context so that one will feel accountable and responsible towards his surrounding environment. A lot of research should therefore be conducted on studying individual s religious awareness and its application in his daily life. Continuous cooperation with individuals, organization and institution across religious boundaries, who had similar environmental concerns. This can be done on the basis of the Qur anic principle of mutual cooperation for promoting virtue: editor@iaeme.com

8 Asyraf Hj Ab Rahman, Syahrin Said, Hailan Salamun, Hamdan Aziz, Fadzli Adam and Wan Ibrahim Wan Ahmad Help you one another in virtue and piety; but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment (Qur an, 5:2) Finally and the most important one, we need to commit ourselves to the code of sustainable development as outlined in the Qur an and sunnah of the Prophets. With more than 750 verses discussing on the universe subjects and life in this earth, the Qur an had in fact, provided signs and solutions for current environmental issues facing Muslim ummah and the world at large. Since the guidance and the solution are there, it requires now, sincerity on our part to secure the success of the noble task of sustainable development. REFERENCES [1] Abdalati. H. Islam in Focus. (Jeddah: al-madinah Printing & Publication.1987) [2] Adam. F. and Hj Ab Rahman. A. Tafsir and Mufassirun: An Overview. (Kuala Lumpur: AS Nordeen. 2003) [3] Ahmed, Ziauddin Some Aspects of the Political Theology of Ahmad b. Hanbal. Islamic Studies. 12.1, 1973, [4] Ahmed,A. (2002) Planning For A Sustainable Future From The Islamics Point Of View, Response To The State Sustainablilty Strategy. [5] Al-Ghazali, Abu Hamid Muhammad. Al-Iqtisad fi l-i c tiqad. (Beirut: Dar al-kutub alc Ilmiyyah, 1988). [6] Al-Mawardi, Abu l Hasan c Ali ibn Muhammad. The Ordinances of Government: A Translation of al-ahkam al-sultaniyya wa l-wilayat al-diniyya. Trans. (Wafaa H. Wahba. Reading: Garnet Publishing Ltd, 1996). [7] Al-Tabari, Abu Ja c far Muhammad b. Jarir. Jami c al-bayan fi Ta wil al-qur an. (Beirut: Dar al-kutub al- c Ilmiyyah.1997) [8] Brundtland Report. Report of the World Commission on Environment and Development - Our common Future. (Oxford: Oxford University Press.1987) [9] c Ali, c Abdullah Yusuf. The Meaning of the Holy Qur an: New Edition with Revised Translation and Commentaries. Ed. Mamduh Haqqi. (Beirut: Dar Maktabah bi l Hayah.1992) [10] Khalfan,M. (2002) Sustainable Development And Sustainable Construction, A Literature Review for C-SanD Project (CD Rom). [11] Khalid. F. Islam and Ecology. (London: Gassell Publisher Limited. 1991) [12] Mohd Zuhdi Marsuki dan Amer Saifude Ghazali. Etika Alam Sekitar. (Bentong: PTS Publication.2002) [13] Qutb. S. al- c Adalah al-ijtima iyyah fi l Islam. (Cairo: Matba c a Dar al-kitab al- Arabi. 1952) [14] Rosenthal, E.I.J. Political Thought in Medieval Islam. (Connecticut: Greenwood Press.1985) [15] Sexton, M, Sustainable Built Environments and Construction Activity Through Dynamic Research Agendas, PhD Thesis, University of Salford editor@iaeme.com