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GREEN AND SUSTAINABLE DEVELOPMENT IN

AN ISLAMIC PERSPECTIVE

Conference Paper · December 2012

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2 authors:

Usman Aminu Umar

Universiti Teknologi PETRONAS

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Dr. Mohd Faris Khamidi

University of Reading Malaysia

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Available from: Usman Aminu Umar

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GREEN AND SUSTAINABLE DEVELOPMENT IN AN ISLAMIC PERSPECTIVE

Usman Aminu Umar 1, M.F.Khamidi2

1Civil Engineering Department, Universiti Teknologi Petronas, Tronoh Perak Malaysia 

2 Civil Engineering Departments, Universiti Teknologi Petronas, Tronoh Perak Malaysia

E-mail:Usman_g01897@utp.edu.my, usmanaumar@yahoo.com

Mobile: +60165468839Abstract

Through the teaching of Islam, numerous environmental (green) sustainability elements are mention

in different chapters in the Holy Quran and a lot from the teaching of our beloved Prophet

Muhammad (PBUH). In Islam, mankind and environment relationship is well guided because of the

thought of the person as an overseer of the mother earth. The substantial proof given by the Holy

Quran is a sign that the earth is a vital defended component for future sustenance of the upcoming

generation and certainly a secure place to sustain. The immediate destruction of human habitat is

nothing but a dilemma of beliefs. Muslim and mankind as a whole have been directed to keep the

environment in proper order rather than to damage it. Consequently, an Islamic approach to a

sustainable green life involves living in peace and harmony. This article examines some of the

 principle elements of sustainable green construction, such as water, material, sustainable site, etc.

through the definite reference point from Holy Quran and the words of Prophet Muhammad

(PBUH). Hence respecting the law of nature and all its components is a responsibility of every

Muslim, who by definition has submitted himself/herself, body and soul, to the Creator.

Keywords: Islam, Holy Quran; Prophet Muhammad (PBUH), green sustainability, sustainable

development.

Introduction

A sign of the revolutionary industrialized world is that it sets complete separation amongtechnology and religion. This is quite unusual into the Islamic custom. Much of the destruction

done to the planet and to the protects of upcoming generations as a result of the exploitation of

technology and scientific strength. The current progressive consciousness of the deterioration of

worldwide natural environment has made Man to ensure of the current condition of environmental

imbalance an indication of the spiritual rootlessness of contemporary tradition. Man’s ecological

scenario has occurred based on the option that development only applies exclusively between Man

to Man; this has rooted the ecological mind-set that has introduced current civilization to the verge

of disaster. Thus, it is extremely obvious that the reduction of natural resources and the destruction

of man natural environment has permit out the genie of technological switch and is currently

incapable of handle the unruly nature. The notion of sustainable development, which includes

social, environmental and economic issues, is favourable to attract out this prospective Islamiccontribution to global discussions and practices. Modern Islamic social political believed, for

instance, has a lot to say on social justice, which is a fundamental concern to Islamic thought. It is

also one of the fundamental pillars of sustainable development. Islamic environmentalist addresses

strongly emphasize the social dimensions of the environmental crisis (Foltz 2003).  Although

humans are the most favoured of God's creation, we also are responsible for ensuring that God's

gifts are available to all living things. In Islam, human environment interactions are guided by the

notion of humans as khulafa, vicegerents or stewards, of the earth. (Khalid 1996) states that

although we humans are equal partners with everything else in the natural world, we have added

responsibilities. We are distinctly not its lords and masters, but its friends and guardians.

Considering that the Arabic origin of Islam Salam, indicates peace and harmony, and the certain

rights of the natural environment detailed from the Quran and hadith, (Ansari 1994) argues that an

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Islamic way of life entails living in peace and harmony at ecological, as well as individual and

social levels.

Development is among the significant means employed by man in his attempt to survive. The

human perception of the concept of development has been tremendously widened to be

considerably more detailed. It is no extended limited to industrial or economic development, but it

includes the concept of sustainability wherein development creates a balance between both theeconomic, social and environmental elements. A focus is consequently put on the environment,

from one side, and it’s connect to and integration to the economic development criteria, from the

other. This is achieved without depleting the natural resources to appreciate the existing success at

the expense of generations to come. The world witnesses that environmental challenges could ruin

development goals. That is the advancement caused by development towards the wellbeing of a

modern society could be countered by the expense of environment wreckage sustained when it

comes to health and the standard of life. The danger of the frequent environmental deterioration

worldwide is virtually no hypothetical problem, in reality; it doesn’t jeopardize the present

generation solely, yet future generations at the same time. The interest of human, as well as his very

existence is compromised except if environmental protection and wellbeing are thought to be as an

integral section of the national protection. Sustainable development applications could triumph onlywhen mass media and academic establishments become crucial outcomes of the environmental

 professionals and corporations, on one side, as well as public, alternatively. This will absolutely

allow the environmental concepts a great push through the impact they practice within the society’ s

 behaviours and beliefs, resulting in preservation of the environment (Doyle 2007).

This paper will discuss and examines some of the basic principle elements of sustainable green

construction, such as water, material, sustainable site, and their correlation to building construction

and build environment etc. through the definite reference point from Holy Quran and the words of

Prophet Muhammad (PBUH).

Sustainable Development in the 21ST Century

During the earth summit, organised in Rio de Janeiro in Brazil in 1992, the entire world recognized

that genuine development was one in which the economic, social and environmental principles

incorporate. Based on this particular understanding, the concept of sustainable development

continues to be implemented as the foundation for a plan of action for sustainable development

worldwide (referred to as Agenda 21). In 1983, the United Nations set up the world commission on

environment and development, which published in 1987 its leading statement named: “Our

common future”. This report cautions that unless the current living habits are changed, the whole

world will confront undesirable levels of human misery and environmental deterioration. The report

further indicates that the world economy should fulfil the people’s acceptable demands andaspirations; nevertheless, growth should be sought within the carrying ability of the earth. Inside the

document, the chairman of the commission, Harlem Brundtland calls for a new era of an

environmentally smart economic development that has been given the name: ‘sustainable

development’. Islamic majority nations set up environmental organizations during the early

eighties, and Muslims participated in the green movements as activists, researcher, and government

representatives from the start. However, this participation was principally secular meaning that few

specific references were made to Islam or Islamic doctrines or guidelines. However, religious

organizations have played a pro-active role on social and ecological challenges. Religious

organizations proliferated in the nineties (Murphy 2006).

The achievement of sustainable development relies on the assumption and practice to the fact thatthe Islamic faith sets remarkable stress on enhancing the problem of earth as a result of humans, as

humankind are referred to as the Khalifa (vicegerents) of Allah on earth. (Benthall 2003) whatever

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Allah has created in universe was created in due proportion and measure both quantitatively and

qualitatively. The controversy on sustainable development thus centres on the worry about the

deteriorating environmental quality. The destruction persists unabated also in the Muslim world

even as Islam preaches moderation in utilization, exhorts to prevent wasteful use of natural

resources, reminds people of delicate proportions in the universe and enjoins on humanity to sustain

the natural equilibrium. It cautioned that greed will induce human race to disrupt the proportions

and point the balance. The following verses from the Qur’an keep sufficient testimony on the point."It is He who created the heavens and the earth in true (proportions)" [Holy Qur’an - An ‘am 6: 3]. 

The Holy Quran isn't a book on ecology; however it really ought to be the first and last reference

this science attracts on. Proof to this is the fact that all that scientists and green thinkers deduced has

 been described in the Book in a way or another, hundreds of years back (Schwencke 2012). One

should simply contemplate the words of the Creator, Which covered anything contemporary

societies may be focused on. Appropriately, every concept explained in these Holy Verses has an

equivalent common principle.

 

Environment universality is equivalent to the thought of Allah's "One Universe", glory be to

Him. 

Ecologic equilibrium matches to the harmony of the world. Shortage of resources matches

 blessings apportion.

  Biologic diversity is equivalent to the miscellany of creatures, finalism to affection, and

environmentalism to succession on earth

These are few of the general principles that can be worked out from Allah's Words, and which

might be the foundation of an Islam-oriented sustainable development. This doesn't mean Islam has

an own sustainable development approach and denies the notion as it is agreed upon in this

technologically advance times, but it surely can play a role advantageously to the elaboration, and

assist modern scientific research transform man's approach towards his environment.

Green and Sustainability from the Teaching of Prophet (PBUH)

Islam is actually a full way of life for people who are spiritual, peace adoring, modest and stick to

the guidelines of the Supreme Sustained of nature and beyond. Despite the seriously rooted

sustainability concepts these days now, the lifestyle adopted by its admirers differs generally. It

represents the Quran as the tree of sustainability noticeable through the state of social and

environments’ health as a tree is seen through its roots, stems, divisions, leaves, fruits and seeds.

The Sharia laws and regulations emphasize general approaches regarding the best way to practice

sustainability actions for protection, restoration and preservation of the natural resource-base. The

idea of the Prophet Mohammed (SAW) as a master of green politics will originally struck many asunusual certainly, the word environment and associated concepts like ecology, environmental

awareness and sustainability, green are modern-day creations, terminologies that were constructed

in the face of the rising worries regarding the modern condition of the natural world around us

(Hussain 2004). As prophet (SAW) said "There is none amongst the believers who plants a tree, or

sows a seed, and then a bird, or a person, or an animal eats thereof, but it is regarded as having

given a charitable gift for which there is great recompense." [Sahih Al-Bukhari, 3: 513] 

And however a more in-depth studying of the hadith, the body of work that recounts substantial

occurrences in the Prophet's daily life, shows that he was a devoted advocate of green protection.

One might state he was an environmentalist, a leader in the site of preservation, sustainable

development and resource administration, and one that consistently sought to keep a unifiedequilibrium between man and nature from all records of his life and actions, we understand that the

Prophet (SAW) had a serious link to the four features, earth, water, fire and air. He (SAW) was a

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 powerful advocate of the sustainable use and growth of land and water, appropriate treatment of

animals, plants and birds, and the equal legal rights of users. Within this framework the modernity

of the Prophet's (SAW) look at the actual environment and the concepts he shown to his people is

extremely impressive. The Quran says, “Corruption has appeared on land and sea because of what

the hands of men have earned, that He (God) may make them taste a part of that which they have

done, in order that they may return (by repenting to God and begging His Pardon)" [Holy Qur’an -

Ar-Rum 30:41] 

Islamic Moral Doctrines to Sustainable Development and Green Protection 

The rights to benefit from nature are connected to obligation and maintenance or preservation of the

resource. The essential legitimate rule set up by the Prophet Muhammad is that "The benefit of a

thing is in return for the liability attached to it.”  [Sahih Al-Bukhari,]. A lot of environmental

destruction is caused by people's lack of knowledge of what their Creator demands of them. People

today need to be forced to understand that the conservation of the natural environment is a religious

responsibility required by the almighty. Allah has stated. “And do good as Allah has been good to

you. And do not seek to cause 

corruption in the earth. Allah does not love the corrupters”. [Holy

Qur’an -Al Qasas 28:77].

As Masri (1992) wisely notes “the ecological problems we are facing today arise from the fact that

we have started using very scarce resources wastefully and in such a way that we are not giving

nature a chance to reproduce the things we are taking out o f it”. Islam maintains that God is the

absolute creator and sustainer of the universe and the resources within, all elements of nature and

the associated resource. Allah said “nay, we let them and their forebears enjoy the good things of

life, until they outlive their prosperity. Can they not see that we visit the land under their control and

gradually curtail its boundaries all around them? Is it, then, they who will prevail? ” [Holy Quran-

Anbiyaa 21:44]. Islam advocates, as Llewellyn (1984, as cited in Akhtar 1996:59) notes, that

“environmental disruption of any kind must be avoided for two reasons. First, it is an ethical

command of Islamic jurisprudence and law and second, it is essential for protecting the publicinterest and universal common good of all mankind”. 

Islamic Link to the Natural Environment

The concerns today being portrayed are not new readings or interpretations of Islam but a much-

needed expression and acknowledgement of the connection involving mankind and nature, and

accountability to the almighty, which have always been found within Islam (El-Naggar (2007). As

most of the people become industrial, people have become rapidly disconnected from the natural

community. Numerous Muslims these days adore Mother Nature but don't understand much

regarding it. Practically they need to be made conscious of what is going on, however they mostimportantly need to rediscover the teachings that had been contained in their religious beliefs, or

way of life, right from the start originating mainly in the key source for Muslims, the Qur’an. This

relationship is based on teachings within the Qur’an  scripture, conserved precisely both in oral,

memorised type as well as in book form for more than fourteen centuries, such as in the following

verse: "It is He who has made you His Guardians of the Earth. He has raised you in ranks, some

above others, that He may try you in the gifts He has given you. For your Lord is quick in

 punishment, yet He is indeed Oft-Forgiving, Most Merciful." [Holy Quran - An ‘am 6:165].

This verse and others make it obvious to Muslims that the world and all its benefits, whatever part

each individual is given power over, is an evaluation for them, a trust from the almighty, and their

obligation is to look after it, as stated by God’s laws and regulations. They're g oing to be heldaccountable to God for this, and disciplined or compensated depending on how good they fulfilled

their responsibilities as Guardians or trustees serving God. When they make errors, nevertheless,

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they need merely reverse to God, seeking forgiveness and trying to make amends, and they will be

mercifully pardoned by him and permitted another opportunity to demonstrate their trustworthiness.

Islamic ideologies on new innovation, Green technologies and construction

While in scepticism Muslims can be well guided through the basic Islamic rule from Prophet

Muhammad (SAW) that the advantage of utilization is based on the gain it produces compared to itsharm’(32 Tirmidhi Hadith collection) a simple and customary feeling strategy which views the

future rewards and harms in this daily life and the next. Technological innovation often means

everything from a wheel or perhaps lever, to a green appliances, It will make our lives less

complicated, as in the situation of an appliance, freeing up our time and energy for more exciting

worthwhile routines, and may allow us to accomplish innovative and valuable initiatives, but

sometimes divert people from better activities and in the worst be utilised by wicked individuals for

their personal ends. As to utilize them, we should endeavour to reduce its negative impact on the

environment regarding energy use, chemical and noise pollutants, water consumption etc.

Additionally, Islamic ally, nothing should distract us from the regular prayers, keeping in mind

God, and from being polite towards our household, associates and entire neighbourhood and other

 people who want us. The innovation, construction, and use of each sort of technology might be ofinterest in the light of those boundaries. Although Islam opposes the exaggeration in unnecessary

spending, it has no objection to comfortable life or wealth as such, or to the enjoyment of this

worldly life (Murphy, 2006). Allah has subjected his creation towards the usage of his favourite

creature, but human must apply it within the limit of his Almighty’s law and guidance. This is

confirmed in the Quranic verses: “Do you not see that Allah has made what is in the heavens and

what is in the earth subservient to you, and made complete to you his favours outwardly and

inwardly?” [Holy Quran-Luqman 31: 20]

With regards to building activity, we discover evidences in Quran as well as in the custom of the

 prophet (SAW) that the number one builder was prophet Adam (PBUH) whom, under the guidance

from Allah, and his son Ismail (PBUH) Ismail who reconstruct it following its fall some eighthundred years before prophet Suleiman (PBUH) construct his well-known temple, which some

westerners consider as being the beginning of construction. The Quran also identifies building in

several occasions. In surah 66, Ayah 11, for instance, the wife of the pharaoh in her own

supplication affirms: “My lord! Build for me a house with thee in the garden and deliver me from

the unjust people” [Holy Quran –  Al-Tahrim 66:11] Prophet Mohammed (SAW) took part in the

 building of his mosque by taking bricks. Also, he assisted during the building of homes of several

of his followers. From one his words, he emphasized that “Whoever built a mosque with the

intention of seeking Allah pleasure, Allah will build for him a similar place in paradis e”

(summarised sahih Al-Bukhari, 1994, p.181). 

From the above, it seems obviously that Islam does not have any objection to building and

urbanisation. However it demands the son of Adam to work and settle Earth if they are to satisfy

their primary divine objective, as Allah’s entrusted servant. In engineering construction, Muslim

had been able to develop sets of structures incorporating considerable degree of engineering,

functionality and remarkable magnificence. Their bridges, water fountains and reservoir also form

interesting components displaying sense of purpose and expert excellence. Islamic architecture

attests to the high level of strength and sophistication that the Muslim neighbourhood had attained

at a moment when Western world was living through the dark ages. Whether in the mosques, the

 palace or in the standard home, Muslim builder, architect and artist remarkable transmitted the

 powerful faithfulness of Islam to community. The world owes much of its architectural

advancement to early Muslim architects. Europe specifically build its architectural renaissance onthe developments created by Muslim architects, a truth recognize at least in medieval by a number

of western scholars including (Fletcher 1961) who stated “it is generally admitted that European

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Gothic architecture owes a substantial debt to Islamic prototypes, many of which became familiar to

the Crusaders in Egypt, Palestine and Syria” (Fletcher, 1961, p. 1250). 

Element of Green Construction in Relative to Islam

Waste Generation: - Islam calls for the effective use of natural resources and waste minimization.

Allah stated “And do not cause corruption in the earth, when it has been set in order”, [Holy Qur’anAl-A'raf 7:56].

A great way to minimize the pollution and exploitation of wild-life environments that are mainly

Accountable for plant and animal destructions, is to adhere to another verse of the Qur’an, which

affirms, “Eat and drink, but waste not by excess; “He” loves not the excessive”, [Holy Qur’an - Al-

A'raf 7:31].

Efficient use and Conservation of water: - The teachings of Prophet Muhammad (PBUH) stress

the appropriate use of water without wasting it. The Prophet said: “Don’t waste water even if you

are on a running river". [Sahih Al-Bukhari]

For this reason we all need to work to make our water secure to drink, to save it and also to utilize it

 properly. As Muslim we have to consider every opportunity to anticipate and remember nature and

our environment and recall Allah’s grace and mercy. In another verses Allah said “And have you

seen the water that you drink? Is it you who brought it down from the clouds, or is it we who bring

it down? If we willed, we could make it bitter, so why are you not grateful?” [Holy Qur’an –  

Alwaqi’a 56: 58-70] 

The teachings in the Qur’an are developed more through the lessons of Prophe t Muhammad

(PBUH) In the Hadith collection of teachings of Abu Dawud, the Prophet Muhammad (saw)

identifies water among the three miracles of the natural world that all Muslim is entitled to: 

“Muslims  have common share in three things. Grass, water and fire”. [Abu Dawod  –   Book 23,3470] 

Sustainable Use of Land: - “The earth has been created for me as a mosque and as a means of

 purification.” [Al-Bukhari I: 331] With these words the Prophet highlights the sacred nature of earth

or soil, not merely as a genuine entity but also as a purifying representative. The Prophet (SAW)

saw earth as subservient to mankind, however recognised that it shouldn't be overexploited or

mistreated, knowing that it had rights, just like the trees and wildlife living on it. To be able to

safeguard land, forests and wildlife, the Prophet created inviolable areas called Hima and haram,

where resources were to be remaining unchanged. They are still being used currently, haram areas

are frequently drawn up around wells and water sources to protect the groundwater table from over- pumping. Hima applies specially to wildlife and forestry and normally designates a place of land in

which grazing and woodcutting are restricted, or where particular animal species are safeguarded.

Pollution: - the Prophet (PBUH) discouraged or banned activities that result in unpleasant smells

and odours from happening in certain public places. He stated: "He who eats garlic or onion should

stay away from us" [sahih Al-Bukhari]. The time that one should stay away is limited to the length

of the smell. By comparison, whatever pollutes the air and is harmful towards the overall health

should be forbidden, Allah said.  “ It is Allah who sends the winds which raise the clouds which We

then drive to a dead land and by them bring the earth to life after it was dead. That is how the  

resurrection will be”. (Holy Qur’an –  Al- Fatir 35:9).

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International Policies: Islamic Sustainable Development

At the turn of the millennium international networks representing the Islamic world began to

 participate more positively in international environmental discussions. Muslim governments had

 participated in the United Nations summits such as the UN Environment Conference in Stockholm

(1972), the summit on sustainable development (WCED 1987) and the Earth Summits in Rio de

Janeiro (1992), conferences on climate change (Kyoto protocol 1997) and other major summits likethe Millennium Summit (2000). The UN summit in Johannesburg (WSSD 2002) brought on an

increasingly remarkably Islamic approach. Before 2000, the Arab nations had released joint Arab

statements regarding the Environment. However, few had made the effort at least on a

governmental and institutional stage to emphasize a particular Islamic standpoint. This evidently

changed in 2000. Notably, the World Summit on Sustainable Development of 2002 provided the

rallying call for more active Islamic involvement. It launched a different kind of approach cantered

on Islamic sustainable development. Arab Declaration on Environment and Development (1986),

Arab Statement on Environment and Development and Future Outlook (1991), Abu Dhabi

Declaration: Perspective of Arab Environmental Action (2001), Arab Declaration to the WSSD,

Johannesburg (2002).

Islamic Declaration on Sustainable Development (2002)

In 2000, the Organisation of Islamic Conferences (OIC), the United Nations Environment Program

(UNEP) and the Saudi Meteorology and Environmental Protection Agency (MEPA) prepared the

international Environmental Forum from an Islamic Perspective in Jeddah, Saudi Arabia. MEPA

had also contributed to the IUCN Islamic Principles in the 1980's and 1990's, the objective of this

convention was to examine environmental surroundings from an Islamic Viewpoint. It also tried to

clarify to non-Muslims the Islamic opinions on the environment, arguing that the teaching of Islam

concerning the environment can be applied today more than ever before, a conviction that

consistently put forward by Islamic environmentalists. The Forum issued the 2001 Jeddah

Environment Declaration from an Islamic Perspective (2001).

Conclusion

The involvement of Islam can be among the decisive elements tipping the planet towards a

sustainable future. This determination in Islam to a low carbon future can be of historic importance

in the approach to solving climate change and various depressing environmental problems. Also

Islamic teachings provide profound guidelines that work in a holistic system which acknowledges

the relationships between the varied aspects of life and modern society, in which Green and

sustainable development care is also incorporated.  Islamic theories were leading in the area of

resource efficiency, sustainable development and resource management, and one whichcontinuously sought to maintain a harmonious balance between man and nature. Religious

consciousness and Islamic guidance include a contact to all people today, at all levels and by all

attainable means, to devote themselves to Islamic ethics and manners in dealing with nature, the

Environment and the natural resources for their sustainable use and development.

Increasingly, Green and sustainable Development in Islam is a challenge by which commonality

and mutual understanding can be constructed, possibly building the way for more peaceful

resolution of perceived clashes of interest in the ideal situations, as outlined by the real spirit of

Islam. Plenty of Islamic environmental activism spreading understanding of sustainable challenges

 between Muslims, and about the need for fulfilling our obligations as guardians and custodians of

the environment, a task for which they will be answerable on the Day of Judgement. Increasingsustainability knowledge amongst Muslims remains very essential, particularly in order to push

 back the tide of global consumerism, (passion for this world), which was believed by Prophet

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Muhammad (pbuh) to be the reason for the downfall of the Muslims. We have to recognise that we

have pampered the environment and we at this moment require correcting this by modifying our

way of life. We seek the assistance of our Creator to obtain the power and capability to make the

vital improvements. It was the obligation of every Muslim to safeguard the environment, as

acknowledge in many ‘fatwas’ (religious statements) throughout the Muslim world that God vested

mankind protect the Earth. Therefore, the environment is a great unifier; hence there is moral

connection between religion and sustainable developments

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