Environmental sustainability enmeshed with Islamic idea of economy aims at improving the quality of human life surviving within the realms of the earth’s ecosystems.
“Everything belongs to God, and wealth is held by people in trust”
This is the dictum behind Islamic stewardship in environmental sustainability and proportionate dissemination of resources for inclusive economic growth.[i] The system revolves around the core ideas of equity of access and affordability without featuring any materialistic biases. Though the religion is often misunderstood by some scholars as being dogmatic and confined within its set doctrinaire limits, yet in reality it was much ahead of its time when it introduced advanced concepts like sustainable development, economic growth, entrepreneurship, equitable distribution of wealth, private property, laws of inheritance, will, marriage, divorce, adversarial system of justice and right to dissent from the underpinnings of the Quran and Ahadith, as early as in the 7th century. Islam is more than what our eyes can see and senses can perceive.
Islam embodies a holistic spiritual view towards cosmos, earth, nature, and mankind. It states that every living thing is in a state of worship and when one hurts any makhluq, a tree or an animal, it is silencing a community of worshippers. The ethical Islamic notions of mizan (balance) and miqdar (proportion) provide a mandate for all humans (ashraf-ul-makhluqat) to respect nature and all forms of life in which they exist.[i] One can serve the Al-Musawwir, Lord of all beings, only by working for the common good of all. For sustainable economic growth in line with religious injunctions, we supposedly have to make the best and optimal use of the available natural resources for our consumption, while preserving them for the future generations. Environmental sustainability enmeshed with Islamic idea of economy aims at improving the quality of human life surviving within the realms of the earth’s ecosystems.
Unfortunately, despite having taken a giant leap towards technological revolution and digital space, progressive nations have failed to eradicate hunger and poverty across the globe through their concerted actions. The World Food Programme says that 7 million people died of hunger in 2020. The Food and Agricultural Organization of the United Nations (FAO), states that between now and 2050, the global population is projected to rise from about 7 billion to 9.2 billion, demanding a 60 percent increase in global food production. The UN reports that nearly one-half of the fruits and vegetables produced globally are wasted each year. The overarching question now is how are we even heading towards attaining ‘zero hunger’ goal by 2030?
These worrying figures drive our attention towards the underlying Islamic principle, “Eat of their fruit in season, but give (the poor) their due on harvest day” [Quran 6:141]. It underscores that the poor have a rightful share in our food not from the leftovers but from the very day of its harvest. We are also advised to refrain from wasting food and gluttony. The waste of food is one of the factors contributing to environmental pollution. As a cohort of responsible muslim youth, we can propel ijtihad (innovation) to mitigate pollution; alleviate hunger and poverty. For e.g, propagating e-farms for sustainable agriculture, online running of a lunchbox fund and inventing turbines that run on low-flowing water heads saving farmers from spending money on diesel and electricity would serve a greater purpose.
With reference to rules of economic sustenance in Islam, it offers a level playing field for all the creatures. It envisages a society as a giant enterprise in which state, business and labour cooperate harmoniously to produce the national product for social well-being. For Islam is a religion founded by a shepherd cum trader Prophet Muhammad (SAW) – one who also got married to a wealthy merchant Hazrat Khadija, it has encouraged trade and business for economic prosperity since its inception.
Islam defies exploitation in any form. The employers/owners are enjoined to treat their employees/servants with utmost respect.[i] Prophet Muhammad (SAW) said “The employer who fails to pay workers their due shall meet the displeasure of God” [Chapra 1979: 17; Abd As Salam 1992/93:33]. They cannot be subjected to forced labour. Such assurance of dignity to the labourers, fair and equitable distribution of the produce among them depicts an egalitarian society in Islam. The business ventures like mudarabah (co-operation of capital and organization) and shirkat-ul-aqd (partnership) attempt to fill the gap between haves and have-nots as they share profits mutually. While at occurrence of loss, if a person loses capital, the other loses his time and labour. The model provides a viable solution for the states to debunk the ‘crony-capitalist’ theory of some power driven members of a society based on accumulation of wealth, monopoly, usury and oppression.[ii]
As a part of economic development, the Islamic law also provides for the equal opportunity of work to all the able-bodies. They have to be paid adequately according to their work. Earning with intend to feed one’s family through halal means is an act of Ibadah. With Zakaat (every competent muslim to give away 2.5% of his qualifying wealth every year as a charity for social upliftment) and establishment of ‘green endowment funds’(waqf), the needs of poor, vulnerable orphans, refugees and those who are unable to earn due to any physical deformity, mental illness or old-age can be meted out.
As humans, we are wired to be altruistic and to cooperate. But sometimes we forego simpler solutions of a problem while busy delving into its subtle complexities. Islam is resilient enough to cope up with the emerging needs of the people without digressing from its basic tenets. It does not discriminate on the basis of race, region, caste, class, colour, gender or religion. It delves into both institutional liability and public accountability for every dereliction of a divine duty. The above quoted beautiful verses from the Holy Quran and an excerpt from Ahadith illustrate the same. The first word revealed to Prophet Muhammad (SAW) was “Read”- and through an integrated reading of our Holy Book and scriptures with other disciplines, we will imbibe the true spirit of its teachings in serving the greater common good.
Author is a legal researcher and studied Master of Laws at the Aligarh Muslim University
[i] Imam/ Khalifa Ezzat Jumada al-Akhar, 2009,“The Rights of Workers in Islam” available at https://www.iccuk.org/media/khutbas/The%20Rights%20of%20Workers%20in%20Islam%20_12-06-09_.pdf
[ii] Md Eisa and Abhay Kumar, 2014 “Muhammad Qutb on Islam, Capitalism and Communism”| RadianceViewsweekly available at https://www.academia.edu/7727999/Muhammad_Qutb_on_Islam_Capitalism_and_Communism
[i] Al-Jayyousi, Odeh, 2020, “Rethinking Sustainability: Islamic Perspectives” available at https://www.ecomena.org/sustainability-islamic-perspectives/
[i] Al-Jayyousi, Odeh, 2018, “How Islam Can Represent a Model for Environmental Stewardship”, UNEnvironment, available at https://www.unenvironment.org/news-and-stories/story/how-islam-can-represent-model-environmental-stewardship
