Ethics Essay Flashcards
Climate Change
Environmental ethical teachings reinforce fundamental principles which enhance an adherent’s submission and adherence to the will of Allah by emphasising “compassion” as a form of “justice”. Both Sunni and Shia uphold Khalifa (stewardship), trust between God and humanity (Amana) and Akrah (accountability), as a direct path to submission, the central paradigm of Islam. Furthermore, the ethical teaching in Tahwid and the belief in final judgement (Al-Akhira) encourages the niyyah of adherents to abide by environmental teachings toward the environment through the belief in God’s plan (Al-Qadr). The Prophet Muhammad, the epitome of Allah’s will for humanity (Russullah), stated, “lay a plant in the ground, even if its the last day” (Hadith), thus underpinning the importance of “compassion” towards the environment as an integral aspect of Amana. Through returning to the sources of teaching, individuals in conjunction with the community (ummah) manage modern day environmental issues such as Climate Change, applying qiyas (analogies) to current times. Thus, when Muslim nations such as Saudi Arabia (sunni) are not fulfilling their Paris Climate Agreements for whom they must “obey God and those in charge around you” (Quran 4:59), they are compromising trust between themself and Allah when acting without balance (Mizaan) and moreover “compassion”. According to the Climate Action Tracker from the 1st December 2023 Saudi Arabia was ‘critically insufficient’ and has recently “cancelled plans to raise the limit on the amount of oil it aims to produce” (Climate Home News, 2024). In this way, Saudi Arabia, who are a theocracy follow Sharia Law, including tasked with abiding by the Fatwa which in 2015 Saudi Clerics issued ordering climate protection (which pre-dated the Climate Change Fatwa), are not emulating the example of Muhammad (Rusul) who taught to act for public benefit (Maslahah) as well as following fiqh first, and hence not acting with tawhid towards Allah whom in the Quran stated “there is no God but Allah and prophet Muhammad is his messenger” (Quran 2:164).
Green Hajj
Notwithstanding, there are initiatives that work within Saudia Arabia which aim to mitigate the effects such as Green Hajj. Its aim is to mitigate the negative implications that the Zahir act of Hajj has upon the environment. Through their Green Hajj Guide, they aim to “raise awareness of the negative impact that Hajj can have on the environment if we do not undertake it in a sustainable way and the steps that we can take to achieve this”. This is significant given more than 1.83 million Muslims performed in Hajj in 2021, including more than 1.6 million pilgrims from 22 countries. With pilgrims coming from 22 countries, it is well known that Air travel produces a significant amount of world’s GHG. Moreover, in Hajj 2018, there were more than 18,000 buses to transfer more than 1.5 million pilgrims from the airport to Mecca. These transport activities significantly contribute to emissions. There is no waste recycling project in Mecca as waste is buried in the Meccan landfill. The landfill receives on average throughout the years about 2,750 tonnes of waste per day, while during the Hajj season, these quantities increase to about 4,706 tonnes per day. Within 20 years, Mecca is expected to produce 44 million tonnes of MSW per day due to increased numbers of pilgrims. The gases emitted from biological activities in landfill, mainly methane, are a vital contributor to climate change, and the with the rapid increase in pilgrims attending Hajj, this will only increase. Thus, distinct individual and community responses are required to mitigate the effects of this, calling upon adherents as Caliph, to actively work towards restoring Amana.
Green Hajj (2)
Further, it is through another ethic, Ayat, that Muslim recognise Allah’s books as a sign for humanity that Muslims “turn for help”, proclaiming, “Allah has sent down rain from the sky and given life thereby to the earth after its lifelessness. Indeed, that is a sign for people who listen.” (Qur’an, 16:65). Green Hajj understands Allah’s ayat, and reflects this through their organisations, working towards more sustainability within Islam. Green Hajj provides ways Muslims can not only contribute to a more sustainable Hajj as a community, but also as individuals, with a ‘plant a tree’ donation service and information about how your Carbon Footprint can be reduced during Hajj through energy, travel, food and drink, and advocacy. As they encourage Muslims to be “sparing when performing Wudu”, they are also emulating Rusul, taking after Muhammad who taught not to waste water, “what is with the extravagance … even on the banks of flowing waters” (Hadith), as well as acknowledging the life giving force of water. Thus, while “some religions emphasise compassion while others emphasise justice”, Islam emphasises both. Muhammad engendered compassion as a mechanism by which justice for both the environment and adherents can be achieved.
Treatment of Animals
Tawhid, the unity and oneness of Allah, is central to the lives of Muslims, teaching that all actions including fard acts such as those taken towards the environment, are by Allah’s will as, “Verily we are God’s (belong to God) and verily unto Him shall we return” (Qur’an 2:156). By placing trust (Amana) in Allah’s Path (al-qadr), Muslims will indefinitely reach Jannah (Al-Akhira), as the “justice” and “reward for deeds are based upon intention” (Hadith, Bukhari). In this way, Muhammad, the model vicegerent (Caliph), taught that, “May God curse anyone who maims animals” (Hadith) and that “Kindness is a mark of faith”, and therefore Islam calls upon adherents to act ethically and with “compassion” in their treatment towards animals. The Sunni Australian National Imams Council (ANIC), emulates the example of Muhammad (Rusul), during the month of Dhul Hajj, educating fellow Muslims on the halal way to slaughter animals for Nahr, the sacrifice of an animal on the last day of Hajj, Eid-Al-Adha. While Sunis believe every individual has a direct relationship with Allah and take ijmas (consensus) on ethical matters, Shias believe that the imam provides a spiritual link to Allah and follow their Ayatollahs, for guidance on matters pertaining to treatment of animals. The signifcance of the distinction can be demonstrated through the interactive forum “Shia Chat”, where interactive guides are presented from Shia Muslms, including environmental ethics jurisprudence (fiqh) issues by scholars and ayatollah’s to inform Muslims and provide advice. Although many Muslims are unable to attend Hajj in Makkah, many imitate certain aspects from their respective international locations, including undertaking Qurbani, the animal sacrifice, to feed the ummah, testifying that like Abraham who was willing to sacrifice his son, the pilgrim is willing to give up all worldly desires and nafs, for the oneness and unity of “God most gracious, most merciful” (tawhid), as “For every person We have laid down a ritual of sacrifice that they pronounce the name of Allah over the cattle He has provided them” (Surah 22). Sunni led, ANIC Halal Authority notes that, “The animal must be slaughtered in such a way that bleeding should be spontaneous and complete”, and therefore they must approve all community based companies which choose to slaughter animals during the month of Hajj in order to fulfil the teachings of Muhammad (Rusul), who taught “compassion” as a medium for “justice”.
Treatment of Animals (2)
However, many Muslims feel as though it is an important part of the Nahr process to slaughter the animals as individuals affirmed through the books (Kutabullah), the world of Allah who, “has assigned [the earth] to all living creatures” (Quran 55:10). When completing aspects of Hajj and consuming Qurbani meat, “being present with the animal and slaughtering it ourselves, through a halal and Tayyab method, recognises the life that has been lost in order to have a meal of meat” (Fiqh and Tafseer teacher Ustadha Rumaysa, Shia Muslim). Shia Sydney Muslim Muhammad told the Guardian in 2023, “This is a tradition rooted in Abrahamic foundations – doing it by your own hands shows that these rituals are about making sure the community is fed as well”, further emulating Muhammad’s teaching Maslahah (for public benefit). Additionally, as Allah sees Niyahh on the day of judgement, although Zahir actions are impactful, Allah is aware of intention and “It is not their flesh or blood that reaches Allah; rather, it is your piety that reaches Him” (Surah Al-Hajj 37). Thus, Muslims completing Nahr as part of the Hajj process may choose to do this through the certified methods such as ANIC or as individuals, but on the day of judgement, Allah evaluates intention and adherents will be held accountable (Akrah) for whether they treated their external environment with “compassion” in order to achieve “justice” in the afterlife.
Bushfires
Islam clearly encourages adherents to adopt an ethical consciousness when actively working towards achieving “justice” when considering the negative implications of Climate Change. Due to the growing greenhouse gases being trapped in the stratosphere, there has been a proliferation of bushfires all over Australia. Thus, adherents are called upon to act as caliph, for those negatively implicated by the bushfires striving for maslahah within the Ummah, “verily hold tight to the rope of God, all together now” (Qur’an 3:331). The ABC News 2021 Article, “This Western Sydney teacher isn’t giving up on her climate change message”, highlighted the impact of these ethical teachings in guiding adherents’ lives. When Sunni Muslim, Zubida’s, brother got sick from bushfire smoke, she began teaching her community (ummah) about the negative implications of Climate Change, stating, “the teachings of Islam tell us we can not break a branch for no purpose, nor animal, nor tree … and that means we should be apart of Climate action”. Thus, Zubida’s active education of her ummah upon the negative implications of climate change induced bushfires reflects Allah’s call to action for amana. She actively works as a caliph for Islam, emphasising “compassion” as a mechanism of “justice”, for “whoever does an atom’s of good weight will see it, and whoever does an atom’s of evil will see it” (Qur’an 99:7-8). In this way, as human’s are accountable (akrah) for all they do on earth, an environmentally ethical counsciousness is required (fard) and a key path towards submission in order to recieve “justice” in al-akhira.
Al-Mizan
A similar initiative can be demonstrated by the most recent Islamic Declaration on Climate Change, “Al-Mizan: A Covenant for Earth”. Al Mizan is supported by the Muslim Council of Elders which seeks to unite the Muslim nations - Sunni and Shia - and is the first institutional body to bring the Islaic nation together to issue judgements on environmental ethical jurisprudence. Al-Mizan seek to restore Amana with Allah, in their Covenant for Earth stating, “enivronmentalism is deeply embedded in the veins of Islam”. They actively act as Caliph for their Ummah, through their various organs such as “Al-Mizan Youth Council and Summit” to encourage young faith leaders to take the lead on environmental action as well as the “Al-Mizan Trust Fund” to promote local level projects addressing the initiatives recommendations. In this way, by acting as Caliph to emulate the ethic of Tahiwd, Al-Mizan actively work towards bringing the Islamic community together in the common cause of maintaining Allah’s world, as “he erected heaven and established the balance so that you would not exceed the balance” (Quran 55).
