Islamic Ethics and Global Environmental Change

The advent of Islam as an organized religion occurred in the desert environment of Arabia, and hence there was considerable attention paid to ecological concerns within Islamic ethics. While Islamic theology is not pantheistic, and shares many of the anthropocentric attributes of other Abrahamic faiths, there is a reverence of nature that stems from essential pragmatism within the faith. Due to resource constraints, early Muslims realized that long-term development was only possible within ecological constraints which were shared by all of humanity.

Furthermore, Islam considers environmental deterioration as symptomatic of social injustice and hence development and the environ-ment are inextricably linked. As the foundational scripture of Islam, all doctrines must be legitimized through Qur’anic injunctions and curricular efforts must first acknowledge that there is indeed a scriptural basis for this linkage between environment and development.

COP 28 in Dubai © IMAGO / Beata Zawrzel

The first linkage in this regard is made through the concept of mizan (Surah 42: Verse 17; Surah 55: Verses 7–9, Surah 57: Verses 25) or balancing the material and immaterial worlds (dunya and din). The concept of mizan was also invoked in the Istanbul Declaration. Unlike the ascetic traditions in Hinduism or Buddhism, seeking wealth is considered a worthy goal in Islam (Surah 62: Verse 10). Thus the Qur’an recognizes that economic development is essential but that it must not be undertaken in excess or by compromising earthly limits (Surah 47: Verse 12). There is thus a clear distinction made between consumption for improving the human condition and wanton consumerism. A most salient aspect in the Islamic scriptural tradition is the constant reference to the natural world. Repeatedly Muslims are reminded to reflect upon the natural systems and their obligations of stewardship through the concept of khilafah (Surah 2, Verse 30). The Islamic Declaration on Climate Change referenced this context and noted that we are now living in the Anthropocene (the epoch of humans) and hence the duties of khalifah have particular applicability.

The decision of the United Arab Emirates to appoint the head of the Abu Dhabi National Oil Company (ADNOC), Sultan al Jaber as the Chair of the COP28 Climate Change meeting in 2023 caused major controversy in environmental advocacy circles. The UAE is considered a relatively progressive Muslim country with a vibrant multinational community and also as the host country for IRENA. The country also sees itself as an ecumenical locus of conversations, particularly since it is home to over 200 nationalities.

Sultan al-Jaber has been using the country’s credentials in this regard and in October 2023, hosted the Global Faith Leaders’ Summit, which brought together 28 faith leaders to sign the ‘Confluence of Conscience: Uniting for Planetary Resurgence’ known as ‘The Abu Dhabi Interfaith Statement for COP28.’ A Changemakers Majlis, titled ‘Faith and Science: Actioning an Ethic of Care for the Environment’ was also held during the summit and united faith leaders, scientists, and decision-makers to foster knowledge sharing and trust-building for a more secure and sustainable world.

COP 28 in Dubai © IMAGO / Lauren Puente

Hosting such an event, and high-level meetings with faith leaders such as Pope Francis have been a differentiating feature of COP 28’s “big tent” approach to climate-change problem solving. The UAE has also responded to criticism of its willingness to embrace and engage with fossil fuel companies as part of the COP 28 reform agenda by noting the need for balance and pragmatism. This approach is often justified on the basis of the Islamic concept of “mizan” or balance. The UAE has also directly linked Islamic law and “fatwas” to the COP 28 agenda. The “UAE Council for Fatwa” held a separate meeting in November 2023 with scholars as well as politicians to highlight the role of Islam in promoting a more climate-friendly ethos. However, Dr Rashid bin Mohammed al-Hajeri, chairman of Sunni Endowments Council Bahrain, suggested that it was important for the Islamic community to come to a collective conclusion on what was needed in terms of Shari‘ah regarding climate change and sustainability.

The time horizon from 2015 to 2023 has seen a growth in Islamic engagement with climate change concerns despite the historic reluctance for many of the powerful Gulf economies in confronting the obsolescence of fossil fuels. Although there is still considerable disagreement in Muslim states about prioritization of environmental issues within the portfolio of global problems, the leadership being shown by some countries such as the UAE in furthering the renewable energy agenda and decarbonization more broadly is a promising sign. Islamic theology is being invoked for promoting environmental norms and many of the anthropocentric voices of earlier days of environmental education in Muslim countries are less strident. Instead, a pragmatic approach aligned with ecological modernization is taking root in much of the Muslim world. Technologies such as carbon capture and storage or conversion of carbon emissions to useful products are being promoted as “win-win” options in many of the fossil-fuel economies which continues to create anxiety among environ-mental advocates.

The “moral hazard” of technological optimism in many of the wealthier Muslim countries could lead to complacence about reducing consumption of natural resources. Islamic stigmatization of israf (wastage) and tabdhir (extravagance) deserve to be further invoked to mitigate the moral hazard concerns of “techno-optimism.” With such a confluence of collective action towards environmental norms that consider green technologies and reduction in aggregate consumption Islamic countries in the Middle East can move more swiftly towards a more sustainable economic and social profile.

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This opinion piece is based on an earlier contribution to the Cambridge Handbook of Islam and Environmental Law.