Environmental Protection as an Islamic Obligation (Fardh)
Key Takeaways
In Islamic law, there are two types of obligations: fard-al-ayn (individual obligation) and fard-al-kifaya (collective obligation). Fard-al-kifaya applies when there is a particular body that exists to address an issue. If no such group exists, then fard-al-ayn applies and all Muslims are responsible.
Since existing levels of organized activity are unable to reverse the present crisis, environmental protection is a fard-al-ayn upon every Muslim.
However, as collective action at the international level is indispensable to solving the crisis, it is also a fard-al-kifaya.
As the climate crisis rages on, every passing year makes it clear that everyone, including individuals, organizations, and countries, must do their part in remedying this situation. And the Muslim world has an especially significant role to play, considering it makes up almost a quarter (roughly 23%) of the global population, as well as the fact that many Muslim countries are facing the brunt of the climate crisis.
In recent times, however, the prominent topics occupying most space in the public discourses of Muslim countries have been themes such as countering extremism, dealing with the effects of Western imperialism, and human development issues. Conversations about climate change have not yet occupied a central place. However, things are beginning to change.
Environmental consciousness rising within the Muslim world
With initiatives such as the Islamic Declaration on Climate Change, prominent leaders, scholars, and activists from the Muslim world have begun advocating for environmental protection and the adoption of a more sustainable lifestyle within Muslim countries.
More and more of these voices are now basing their advocacy in a religious framework, highlighting Islam’s environmental message. One such prominent voice among contemporary Muslim academics is the theologian and author, Dr. Mehmet Ozalp.
Environmental Protection: An Individual and Collective Obligation
Dr. Ozalp is of the view that caring for the environment is not simply something that is desirable or praiseworthy in Islam, rather it qualifies as an obligation (fard) upon all Muslims.
In Islamic law, there are two types of obligations: fard-al-ayn (individual obligation) and fard-al-kifaya (collective obligation) [1]. Fard-al-kifaya applies when there is a particular body or group of Muslims that exists to address a certain issue. In such a case, individual responsibility is lifted. If no such group exists, then fard-al-ayn applies and all individuals are then responsible.
Each person’s actions have a bearing on the environment through their personal carbon footprint. This, combined with the fact that existing levels of organized, group advocacy are unable to reverse the present environmental crisis, has made environmental protection and reducing further harm a fard-al-ayn (individual obligation) upon every Muslim.
However, as collective action at the international level is indispensable to solving this issue, Dr. Ozalp concludes that environmental protection holds the unique status of being both a fard-al-ayn and a fard-al-kifaya upon Muslims.
Grounding in Islamic Theology
Dr. Ozalp further grounds his reasoning for environmental protection on two fundamental aspects of Islamic law. First, he highlights the famous Islamic legal maxim that repelling corruption (mufasid) is preferable to obtaining benefits [2]. The argument is that even if there are benefits to be obtained from the environment and its resources, we must limit our usage considering the immense harm we are causing to the environment at large and all lifeforms. The avoidance of corruption and harm takes precedence over any potential benefits, in Islamic law.
Secondly, the famous Qur’anic injunction of amr bi’l-ma’ruf nahy ‘ani’l-munkar [3] (enjoining good and forbidding evil) is invoked.
This concept urges Muslims to promote what is right in the world and prevent evil. Even though this injunction has been taken to denote social and ethical advocacy, Dr. Ozalp, by virtue of qiyas (analogical reasoning), is of the opinion that it extends to environmental protection as well.
Acting upon our Obligation
Thus, Islamic teachings make it clear that environmental protection is a religious duty incumbent upon all Muslims. Highlighting the obligatory status of environmental preservation would bring about a greater sense of urgency toward sustainability efforts among Muslims, and help facilitate this critical outcome.
We must proactively strive to preserve the flora and fauna of our world, produce and consume less, and leave a sustainable legacy for future generations. Not only is it a religious obligation and a pressing need of our times, but it is something we will be held accountable for on Qiyamah (the Day of Judgement) as Allah’s (SWT) appointed caretakers of the Earth.
If you’d like to know what everyday steps you can take to live a more ethical and environmentally-conscious life, visit our Green Living Guide, or check out our Advocacy Tool-kit to raise your voice for a more sustainable Muslim world.
(For a detailed exposition of this topic by Dr. Ozalp, see here.)
[1] Ozalp, M. (2021). Caring for God’s Creation: An Islamic Obligation. ISRA Academy. https://www.isra.org.au/2021/04/caring-for-gods-creation-an-islamic-obligation/#_ftn60
[2] ‘The Middle Path of Moderation in Islam: The Qurʼānic Principle of Wasaṭiyyah’, 126, http://bit.ly/2C2C4aI, [Accessed on 13 September, 2023]
[3] See Qur’an 3:104, 3:110, 3:114, 9:112.
