Islam and Ecology By Fazlun Khalid and Joanne O'Brien (eds.). London: Cassell Publishers Ltd., 1992, 111 pp.

Islam and Ecology illuminates the issues of environmental change and
human survival. The authors present the Islamic view of ecology based
on the Qur'an and the hadith. Each essay contains Qur'anic passages that
support the view that natural phenomena are important to humanity, for
they have been created by God. The book is valuable because it is based
on scientific knowledge and Islamic principles. While the book contributes
much to understanding Islamic teachings on the environment, it does
not contribute much to our understanding of ecological problems.
The book is flexible, and the concepts with which it deals are presented
in a manner designed for quick comprehension. Each essay makes
the reader feel ethically obliged to follow these concepts, as it is made
clear that most of our actions are based on our understanding of the will
of God, how we think the world works, and what we believe our role in
the world should be. The book's purpose is not to drown the reader with
facts, but to present and explore a small number of basic and useful concepts.
Another aim is to illustrate how one can constantly strive to improve
one's life in the light of the Sunnah, how God's dictates can illuminate
ideas, and how one can organize one's life in a meaningful way.
Chapter one deals with Islam and ecology, the planet Earth, air and
water pollution, deforestation, and the relationship between humanity and
animals. It is stated that Islam teaches humanity to use what is needed according
to the moral and ethical discipline laid down by the Creator.
However, after a brief initial engagement, the author does not deal with
the facts of ecology and the merits of Islamic teaching in this area.
254 The American Journal of Islamic Social Sciences 102
Chapter two is analyzes Islamic ethics and the environment. The
author is shott on the environment, as he concentrates mainly on ethics
according to the Shari'ah and humanity's love for the components of
natmc. He then discusses how people can perfect themselves if they follow
the commands of God. The chapter is mtricted to ethical values and
deals only briefly with the envitonment. For some teason, the author
deemed it unnecessary to give historical incidents or quotations that show
how Muslims thinkers analyzed nature and how important it was to them
to urge the proper use of environmental and natural mumes.
The environmental crisis is an outward manifestation of a crisis of
mind and spirit. There could be no greater misconception than to believe
it is Concerned only with endangered wildlife, man-made ugliness, and
pollution. We recognize that the Earth's moumes and environmental
pmblems, as well as the possible solutions, ate interconnected in complex
ways that we ate only beginning to understand. With this recognition, and
the knowledge that we must seek God's guidance, it is hoped that people
will begin to understand and care a little more about natute.
Chapter thtee is concerned with science within Islam. The author distinguishes
between science within Islam and the scientific system based
on human thought and the belief that the physical universe is the only
reality. He describes the methods and uses of science and claims that it
is essential that science should ptaise the Creator-scientists must pmduce
a unity between religious practice and scientific education. The resulting
principles will help humanity treat the environment with love, gratitude,
and care, and will show it how to make the best use of the world's
tesoutces. Based on this undemtandmg, it becomes an Islamic duty to
consetve and protect the world and its tesoutces. The author does not go
into the history of Muslim science in order to illuminate the methods
used in the natural sciences to interrelate nature and produce its meaning.
However, some idea of the scope of the cutrent debate on environmental
problems is given, which provides a new approach to the environment.
Chapter four examines natural resources. Although the term "resource"
is not defined, it documents the main Islamic principles and precepts
concerning natural resources. The major focus is on land (divided
into developed and undeveloped) and water, which fottn the necessary
elements for all human life and activity. Islamic land laws and the role
of animals and plants as natural nsowes are also mentioned. In my
opinion, he should have explained that "mutces" does not refer to a
thing or a substance, but rather to a function that may be performed by
a thing or a substance or to an operation in which it may take part to satisfy
a particular need . It in these areas that Islamic teachings ate more
relevant as a guide to achieving humanity's well-being. The contents of
the chapter are useful and can be easily adapted to a community's needs ...