ISLAM, SCIENCE & SUSTAINABILITY: Empowering Stakeholders Towards A Practical Water Ethics

Through The Heartware Approach

Azizan Baharuddin1 & Mohd Noor Musa2

1 Director-General, Institute of Islamic Understanding Malaysia (IKIM)

Professor, Dept. of Science & Technology Studies (University of Malaya)

Chair, National Bioethics Council of Malaysia (NBC)

2 Special Officer, Institute of Islamic Understanding Malaysia (IKIM)

International Conference on Islam, Science and Sustainable Development: Maqasid Shari’ah and Humanity’s Well-being

6 – 7 October 2015 | International Institute of Advanced Islamic Studies (IAIS), Malaysia

Abstract Environmental Ethics Principles worked out based on empirical data find analogous views in the Islamic literature (Quran and Hadith). Fiqh al-Bi’ah or the ‘religious management’ of the environment have even been proposed as the 6th objective or aim of the maqasid sharia (meaning and purpose of the ‘way’ of life provided by the Quran). In the context of sustainability, the Islamic worldview offers a bridge between the predominant materially human-centred view of nature and the more holistic (acknowledging the spiritual dimension of existence i.e life centred view. Science itself is regarded as a critical dimension of religion, the articulation of which is demonstrable in the laboratory or in the environmental (e.g. water) ethics of a community. For Muslims, the environment or nature is an amanah from God - a bestowed trust given to man for his and other species use. The word “water” and “river water” specifically appear 63 and 52 times respectively in the Qur’an and is said to be God’s second greatest creation after man himself. In the Qur’an, it is also mentioned that all organisms are created from water (21:30). Water which exists naturally in cycles (23:18), (30:45), (15:22) is God’s invaluable creation and gift, critical for ecological balance, environmental health and the whole of life. The Qur’an and Hadith also explain the use of water for life such as in balancing of the ecosystem. To ensure that the quality of water is sustained, through the Qur’an and Hadith, Islam also teaches its followers the ethics of using water (taharah – purification). Every Muslim is responsible for the rational, equitable and just use of water. Water needs to be managed as well as possible and this responsibility will be accounted for in the Hereafter. In the conventional system, the Integrated Watershed Management (IWM) is defined inclusively as a gradual, continuous and holistic process of short, medium and long-term decision making that takes into consideration the ongoing conflicts, competition and resolutions between various groups that have a stake on a watershed. A key element within this inclusive approach of governance is its increasing recognition in dealing with Heartware (value system of a community) – as a process of mediating different prioritization of values placed on the watershed by different stakeholders. An action as well a translational research was carried out to materialize islah (reform) and tajdid (revive) the Muslim understanding and practice of water ethics in the Malaysian context. 2

Basic Vision of Sustainable Development

• A world where everyone can benefit from education (holistic – science and values combined) and learn values, behaviour and lifestyles required for a sustainable future through positive societal transformation

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Preamble of The Earth Charter We stand at a critical moment in Earth’s history, a time when

humanity must choose its future. As the world becomes increasingly interdependent and fragile, the future at once hold s great peril and great promise. To move forward we must recognise that in the midst of a magnificent diversity of cultures and life forms we are one human family and one Earth community with a common destiny. We must join together to bring forth a sustainable global society founded on respect for nature, universal human rights, economic justice, and a culture of peace. Towards this end, it is imperative that we, the peoples of Earth, declare our responsibility to one another, to the greater community of life, and to future generations.

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Objectives of Symposium

• to identify the key issues and challenges to be addressed or overcome in achieving Sustainable Development (SD).

• to look at how key principles and values from an Islamic perspective can be implemented to guide and underpin SD.

• to promote a better understanding and application of maqasid al-Shari‘ah in its application of addressing and resolving the imbalances within the earth and human society that are threatening its future sustainability.

• to develop Islamically-aware communities keen to contribute towards global SD.

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“The illiterate of the 21 st century will not be those who cannot

read and write, but those who cannot learn, unlearn and relearn”

( Alvin Toffler : Rethinking The Future)

Outline of Presentation

A. Understanding Root Cause of Unsustainability & Its Consequences

B. Developing a Language of Cooperation

C. An Islamic Example

D. The Future

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Understanding Root Cause of Unsustainability & Its Consequences Need for Science & Religion to Join Forces to Evolve a New Ethics (an empirically based spirituality

and/or spiritualised science) for Sustainability

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(A)

Causes of Sustainability Crises Main emphasis have been about/linked to the environment. But in reality it requires looking @ social economic impacts of policies (economics, politics, technology) and similarly socio-economic changes are needed to get back to sustainability and this is a moral and religious choice/imperative.

Population, Wealth, Consumption 2011, 7 billion, 20% of the wealthy contributing 40% of carbon emissions (measure of consumption)

Climate Change 2007 IPCC reported that earth temp ↑ by 0.3% and will continue increasing up to by 3.2% by 2100. Warming

- ↑ and ↓ rainfall → floods, famines/droughts

- ocean plankton ↓ → ↓ fish - ↓ agriculture production - insect population → shifts eg. ↑ mosquito – borne diseases

Change in Worldview is needed 8

• Chapter 2 Outlines a framework of a new model for sustainable development that is informed by Islamic local knowledge, spirituality and culture. The proposed framework for sustainability consists of four (4) Components; good governance (adl), excellence (ihsan), social capital (arham) and integrity without corruption (fasad). This four-dimensional model is linked to two domains; good life (hayat tayyibah) and construction of the earth (emarat al ard) Rashed Al Jayoussi (2012) Islam and Sustainable Development. Ashgate Publishing: United Kingdom.

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Islam & Sustainable Development: A Preliminary Insight

Rijsberman (2000) dan Al Jayyousi (2008) 10

Proposed Framework for Sustainability

Wisdom (hikma)

Justice (adl)

Public Interest (maslaha)

Innovation (ijtihad)

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Rijsberman (2000) dan Al Jayyousi (2008)

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Values: The Forgotten Dimension in Development Moral Midgets, Technological Giants

h

12 [Richard A. Slaughter (1996). Future Concepts and Powerful Ideas]

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• Cosmetics in the US US $ 7 billion

• Ice cream for Europe $ 11 billion

• Perfumes in US and Europe $ 12 billion

• Pet foods in US and Europe $ 17 billion

• Cigarettes in Europe $ 50 billion

• Alcoholic drinks in Europe $105 billion

• Narcotic drugs in the world $400 billion

• Military spending in the world $780 billion

• Basic Education US $ 6 billion

• Water and Sanitation $ 9 billion

• Reproductive Health for All Women $ 12 billion

• Basic Health and Nutrition $ 13 billion

SHOULDN’T WE DO SOMETHING???

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Sustainability Issues

• Climate Change

• Food Security

• Poverty

• Clean Water

• Land Use

• Quality Education

• Healthtcare Services

Sustainable Development Goals 2015

From Faith to Action

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The Islamic Declaration on Climate Change

URL: http://islamicclimatedeclaration.org/islamic-

declaration-on-global-climate-change/

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Consumption & Biocapacity: Role of Religion

Devastation on land, air & sea via man’s hand (Ar-Rum 30:41)

*There is enough for everybody’s need but not enough for everybody’s greed

17 April 3, 2006

Polar ice caps are melting faster

than ever... More and more land is

being devastated by drought...

Rising waters are drowning low-

lying communities... By any

measure, Earth is at …

The TIPPING POINT

Hadith: Even if tomorrow is Qiamah/the End of the world, if you have a seed, plant it. The value is in the EFFORT

Plentiful Local Evidence of Unsustainability

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But the question is who really leads the way out?

Cameron Highlands tragedy. Failure on everybody’s part!

HISTORY OF THE RELATIONSHIP BETWEEN SCIENCE AND RELIGION

• Misunderstandings regarding the relationship between the two

• Galileo, Draper and White Thesis, Darwin, Bishop Wilberforce

• Theories regarding relationship

- neutral theory

- conflict theory

- complementary theory

• Relativity physics and the latest findings in science supports the

reality of the spiritual dimension

• The contingency principle through physics, biology are changing

the landscape (noetic science)

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The Perceived “Problem” With Science

• Lack of public understanding and interest, issue of science literacy

• Scientist left on their own (STS), SCOST new discipline connecting science with the humanities

• Problem of run-away technology • Not enough attention paid to the worldview of

science and scientist • Not enough attention paid to the influence of

science and technology on societies/individuals’ world view

• Technology double-edged sword

*STS = Science & Technology Studies *SCOST = Social Control of Science

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Perceived “Problem” Associated With Religion

• Skills in encountering people of other religions as well as those who are “secular” and “humanist” are lacking

• Phenomenon of increase in spirituality but a dearth of spirituality

• Not enough effort at ensuring quality religious education which includes environmental issues

• For sustainable development we need to “empiricise spirituality and spiritualise science” (ESSS)

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www.earthethicsinstitute.org/next%20Industria...

Now, because of unsustainability

issues, a new revolution is required

that – of SUSTAINABILITY * But are scientist & economists aware of sustainability

science and are they supporting it?

Moving to Sustainability • Major shifts required in terms of our

beliefs (values), culture, economy, relationships and attitude

• Which will translate into fundamental changes in policy priorities (including educational, science and technology research) production and consumption pattern and lifestyles

The History of & Rationale for Sustainability (S) or Sustainability Development (SD)

• > 70 documented definitions for S or SD its sister term. • Essence of S – using a resource not faster than the resource can replenish itself. • Sustainability being used by an increasing number and variety of organisations. • S as response to the crisis of development Failure since WW2 of development schemes to help improve the lot of

impoverished people. • Today – gap between rich and poor, 2% uses 59% of earth resources eg. water, need

is only 3 litres a day, people use 300 litres especially in rich countries. • Dwindling resources, energy price rise, climate patterns shift, biodiversity

diminishing. • Can religion deny this “secular” report? Or what can/should religion do? • Sustainability Theology as part of Religious Studies

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Knowledge (all branches) and Sustainability • For S&T to play its role to the maximum, a shift in

worldview and paradigm (holistic vs. mechanistic worldview) as the basis of R&D education, policy, economisation of science and technology is needed

• Oikos = home, Logos = study of, Nomos = management

• Ecology precedes economics

• Ethics must be a strong feature of STI

• Role of Religion and ecotheology

• Contribution of Islam and Muslim

scholars, economists, policy-makers,

legal operators, politics

25 http://www.funlol.com/funpages/dubai-construction.html

Meaning of Progress : Role of Religion

What is really the purpose?

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“Learning should be about being and

not about having”

Confucius 551 BCE

“Sustainability is about

being more and not just

having more”

Earth Charter 2005 •Role of religion

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Underlying Unsustainability

Past limited view of science / Wissenschaft– mechanistic, reductionistic approach in the study of nature

• Misrepresentation of ‘God’ by Newton and Descartes and or their followers

• Misperception about the true relationship between science and religion (conflict theory vs. complementary theory)

• Carrying out what A.N. Whitehead said: ‘The future of mankind depends on the relationship between science and religion’

• Now superceded by Relativity Physics, the “Contingency Principle” and Noetic Science. (Fritjof Capra: The Tao of Physics & Frans De Waal: The Age of Empathy)

• Effect the worldview of natural science on the social sciences.

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Consequences

• Compartmentalisation of knowledge

• Religion (values, meaning and purpose and ethics) sidelined.

• Dominance of industrialised / man-centered worldview instead of life-centered worldview

• Oppenheimer – “father of atomic bomb”. Regretted the use of powerful science by politicians. Lobbied for the control of nuclear power.

• Bhagavadgita “Now I am become Death, the destroyer of worlds”.

• Need for humanizing/spiritualizing science and empirisizing religion (ESSR)

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• The power of science must be used wisely, courageously and humbly (in face of nature/sunnatullah)

[Margaret Somerville, Professor of Law, Faculty of Medicine, Founding Director of Centre for medicine, Ethics & Law.McGil University, Montreal]

• The question is not about how fast we can run (to catch up with technology), but do we want to, to begin with.

[Daniel Bell: The Future of Technology]

• Runaway technology

“Verily We created Man from a drop of mingled sperm, in order to try him; so We gave him (the gifts), of Hearing and Sight. We showed him the Way; whether he be grateful or ungrateful (rests on his will)”.

Surah Al-Insan, 76:2-3

Knowledge vs Values

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Support for Empiricisation of Spirituality and Spiritualising Science (ESSS)

• Field of Science and Religion – Theology of Nature (understanding revelation through scientific data)

• Exercise is most vehement amongst practitioners of science

• Examples in traditions of Islam, Christianity and Buddhism, etc.

• Nature is ‘second book’, next to revelation

Epistemological Competition: Religion Encounters Secularism (Science) • Disagreement regarding the nature of truth and pathways to knowledge • Religious moral tradition is grounded in reason as well as revelation – great

religious traditions possess a rich body of wise reflection. [Jonathan Mills (2007) Ethically Challenged ]

• Man-centred [secular (scientific)] vs life-centred (religious) worldview, manifestation of epistemological challenge.

• Sources of Knowledge: senses, reason, revelation (basis of world-view/beliefs, basis of ethics and behavior)

• Secularism means sequestering of ultimate meaning and certainties from ethics and worldview

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Two Opposing World Views Man Centred World Views (MCWV)

Man is the measure of everything

By his reason alone he can know and solve everything

Resources are Infinite, other species are of utilitarian value only

Life Centred World Views (LCWV)

Man is not the measure of everything

Reason can be aided by revelation

Resources are finite, limits exise

Extremes on both sides?

Islamic worldviews – harmonising the MCWV and LCWV

Wasatiyah (moderation) – justice and brotherhood is the goal

Man as khalifah (lit: shadow of God) Islam, means submission to God’s will.

God’s will – sunattullah – laws/ways of nature (natural = fitrah)

To leave the world in a better place if not the same as when you first encounter it. 32

Basic Beliefs Human-Centered Worldview • Prevail in most industrial and industrializing societies today

• Also known as planetary management worldview in the last 50 years

• Human-centered :man most dominant species, can and should manage planet for man’s benefit

• Other species have instrumental value only whether useful to us or not

(assumptions/ideology not supported by science/reality/facts)

Azizan Baharuddin, (2013). Changing Our Worldview for a Sustainable Future and the Role of Dialogue .Journal of Oriental Studies. 23: 40-51 33

Human-Centered Worldview • We are planet’s most important

species, we live/exist/function apart from and we are, in charge of nature

• There is always more and it’s all for us

• All forms of economic growth is good

• A healthy environment depends on a healthy economy

• Our success depends on how well we can understand, control and manage the planet for our benefit

Azizan Baharuddin (2013). Changing Our Worldview for a Sustainable Future and the Role of Dialogue.Journal of Oriental Studies. 23: 40-51 34

Life-Centered (can be harmonized with religion) Worldview: Working with the Planet

• Man is a part of nature

• Nature exists for all earth’s species

• There’s not always more

• Some forms of economic growth are beneficial, some harmful

• A healthy economy depends on a healthy environment

• Our success depends on learning to cooperate with one another and with the rest of nature

• Empathy, cooperation, justice and care are scientific term/facts. They are manifested in behaviors, they begin with intention and the goal is sustainability and wellbeing.

Azizan Baharuddin (2013). Changing Our Worldview for a Sustainable Future and the Role of Dialogue. Journal of Oriental Studies. 23: 40-51

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Sustainability is Ultimately a Moral/Religious Responsibility • The SD definition sounds optimistic but laced with challenges and contradictions. • It suggests we have a moral (religious) responsibility to consider the welfare of both

present and future inhabitants of our planet [link with Maqasid syariah]. • Wealthier, more technologically sophisticated societies would have to assist poorer

nations develop their capability to provide the basic needs (compassion). • SD definitions/proponents propose that the welfare of present and future

generations can only be achieved by balancing environmental protection and restoration with a healthy economy and social justice [which are actually spiritual theory and praxis]

• The goal of Islam (lit – submission to the will of the Creator) is ibadah/service to Allah/the doing of Good.

• Islam & Sustainable Development - 4 proposed principles adl, ihsan, arham, hikma

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Miller’s Principles of Environmental Ethics Derived from Science

The Earth doesn’t belong to us; we belong to the earth

We should try to understand and work with the rest of nature rather than try to dominate and conquer it

An action is right when it tends to maintain the ecological integrity, sustainability, and diversity of Earth’s life support systems

It is wrong for humans to cause the premature extinction of any wild species and degradation of their habitats.

When we alter nature, we should aim to make such changes at nature’s rates and not disturbing natural processes.

In protecting and sustaining nature, go father than the law requires.

We should leave the earth as good as we found it, if not better

21 Principles on Worldview and Ethics (some examples):

Miller, G. Taylor (1993). Environmental Science: Sustaining the Earth (4th ed). Wadsworth Publishing: California 37

• Developing a Common Language of Cooperation Between Science & Religion

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(B)

• Bridging Worldviews for Sustainability

• Case Studies/Experiments on Meditation and Neurofunction, The Effect of Intention & Words

A holistic alternative way of thinking which requires a new language or discourse that synthesizes knowledge of/via the senses,

reason, and revelation/traditional knowledge, articulated through theology of

nature, noetic science, the integral vision

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Finding A Common Language (CL) • Importance of Integrating Science & Religion

Alfred North Whitehead

“The future of humanity depends on the relationship between these two (religion & Science) greatest cultural forces”

Muhammad Iqbal, Maurice Bucaille, Fritjof Capra, John Hedley Brooke

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• The environmental crisis is a manifestation of man’s spiritual crisis

Syed Hossein Nasr (1960s)

1984 2014

Examples Of Views Supporting CL)

• Fritjof Capra (American physicist): The Tao of Physics

• Sir Frederick Hoyle (British astronomer)

• William James (psychologist): On the Varieties of Religious Experience

• James Fowler (psychologist): Stages of Faith

• Dean Hamer (Geneticist): The God Gene

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Maslow’s Hierarchy of Needs as a Way of Explaining the Need to Recombine the Secular and the Sacred

http://www.basic-counseling-skills.com/self-help.html

All stages part of religion and spirituality

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• Secularisation: sequestering of ‘meaning’ from what traditionally been religious terms, e.g moral & ethics

Change of Worldview (due to developments in current science as well sustainability issues)

• In the 20th century, physics has gone through several conceptual

revolutions that clearly reveal the limitations of the mechanistic

worldviews which led to an organic, ecological worldview of the

world

• Reality is fluid – open to influence (from us)

• New field of psychokinesis based on theory of

intention/intentionality/niyyat. Related to noetic sciences. Intention

is a purposeful plan to perform an action which lead to desired

outcome

• The universe is not a machine with a multitude of separate objects,

that appears as an indivisible whole but is a network of dynamic

relationships that include the human observer and his

consciousness in an essential way. Links to J. Huxley Teilhard de

Chardin

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Religion

• Ad-Deen – Total way of life

• Reli, gare (Latin) – To be bounded, to re-connect (St Augustine)

• A gama (Sanskrit) – No chaos

• Dao, Shar’ia – The way (Laws of nature, the way things are – cycle season) • Physical; • Social; • Emotional

• Now explainable via environmental science, neuroscience

• Dhosa (Sanskrit), Sin (English) • When the “laws” are knowingly/unknowingly broken or transgressed, destruction and injustice

occurs • Religion and the physical and spiritual social order respectively.

domains of sharia

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Social Functions of Religion that Can Aid Behavioral Change • Provides a basis for a common purpose and values that can maintain

• Social solidarity

• Binding people together

• Reinforcing group norms

• Determining/exerting social control by defining right and wrong behaviour

• Setting boundaries

• Solidarity now emerging through interfaith dialogue

• Relevance of Islamic ideas & practices

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On Definitions- Religion

• The truth is, just as any secular discipline is a science in itself religion too requires a proper study and understanding of, after which is the need to realise that there are different interpretations of religion which manifest themselves in culture.

• Intra and Interreligious dialogue a necessity. • Religion adherents need to dialogue with secular-humanists.

• Religion needs to be taken seriously. • Despite of the world’s population (7Billion) claiming that

they are adherents of a religious tradition much complaints are levelled at religion. The zoologist Richard Dawkin’s God delusion is one of the latest attacks on organised and institutionalised religion.

http://www.worldchristiandatabase.org/wcd/about/religions.asp

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The Task Of Religion

• Realise that it is the oldest form of human institution

• Understand its source, arguments vis-à-vis reality, nature, environment, current knowledge

• Articulate itself as well as possible

• In the context of plurality of opinions, see beyond what divides and move to see what is shared.

• Give commitment to solving ‘worldly problems’ (such as posed by the impending Anthropocene)

Al-Khawarizmi (780-850)

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Noetic Science

• no.eti.ic: From the Greek noēsis/noētikos, meaning inner wisdom, direct knowing, or subjective understanding

• sci.ence: A multidisciplinary field that brings objective scientific tools and techniques together with subjective inner knowing to study the full range of human experiences.

• For centuries, philosophers from Plato onward have used the term noetic to refer to experiences that pioneering psychologist William James (1902) described as:

…states of insight into depths of truth unplumbed by the discursive intellect. They are illuminations, revelations, full of significance and importance, all inarticulate though they remain; and as a rule they carry with them a curious sense of authority.

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Noetic Science

• Integrating inner and outer dimensions. • Consciousness is important. • Consciousness is awareness i.e. how an individual perceives

and interprets. • Consciousness transformation – (a) • From the religious & secular-humanist perspective,

sustainability requires a change in consciousness • The noetic sciences apply a scientific lens to the study of

subjective experience and to ways that consciousness may influence the physical world, and the data to date have raised plenty of provocative new questions.

• Resonates with Islamic teachings

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Faith Biology / Biology of Faith

http://www.kaheel17.com/eng/index.php/secrets-of-a-sunnah/2...

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• Conditions of “Modern” (overly materialistic) living

• Cortisols, toxins, released in the body

• A myriad of effects on the body and soul (mind and emotions)

• Blurring of the mirror of the heart • Skills (religious contribution) in

overcoming stress.

Stress Weakens Compassion & Empathy

Water and Words

Evil Love and Gratitude Thank you You Disgust Me

Masaru Emoto Water Crystal | http://www.masaru-emoto.net/english/water-crystal.html

Lessons from Water Crystals of Emoto (Link between the Physical & the Metaphysical)

• Clues from the *latest* brain science 51

…and We made from water every living thing. Then will they not believe? Al-Anbiyaa (The Prophets), Chapter 21: Verse 30

An Islamic Case Study

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(C)

Values of Water from Non-Religious

Perspective

Water is

Health

Water is

Nature

Water is

Urbanizatio

n

Water is

Industry

Water is

Energy

Water

is Food

Water is

Equality

UN World Water Day 2015 | http://www.unwater.org/worldwaterday/

Sustainable

Development

WATER &

2015

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The Harmony of Religion & Science in Islam

• All things that God created in this Universe are created in due proportion and measure both quantitatively and qualitatively.

“Verily, all things have We created by measure” (al-Qamar 54:49)

“Everything to Him is measured” (ar-Ra’d 13:8)

“And We have produced therein everything in balance” (al-Hijr 15:19)

• God has not created anything in the Universe in vain, without wisdom, value and purpose.

“We have not created the heavens and the earth and all that is in between t hem carelessly. We have not created them but the truth” (ad-Dukhan 44:38-39)

• All things in the Universe are created to serve the One Lord who sustains them all by means of one another

• Islam possesses answers in the form of metaphysics/worldview and guidance/shariah and code of ethics based on the maqasid shariah. But Muslims need to show the ‘what’ and ‘ how’.

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Ten Values for Scientists (Religious Framework)

• Tawhid

• Khilafah

• Ibadah

• Ilm

• Halal

• Haram

• Adl

• Zulm

• Dhiya

• Istislah

It is not permitted For The Sun to catch up (with) The Moon, nor can The Night outstrip the Day Each

swims along, In its own Orbit According to Law

Al-Quran: 36 (Yaasin): Verse 37-40

Islamic Worldview of Environment • Islam – rahmatan lil a la min (blessing for the Universe)

• The doctrine of khalifah (man’s viceregency )

• The principle of tawhid (uniting knowledge and values)

• The concept of ‘ubudiyyah (servitude)

• The doctrine of amanah (human accountability )

• Muhammad (pbuh) says:

Noblest Religion is that you should like for others what you like for yourself; and what you feel painful for yourself, hold that as painful for all others too. Again: No man is a true believer unless he desires for his brother that which he desires for himself.

• This concept is fundamental to social justice and economic justice

Sayed Sikandar Shah Haneef (2002). Principles of Environmental Law in Islam. Arab Law Quarterly , 17(3): 241-254 56

Critical Importance of Water According to Islam

NO THE USE OF WATER CHAPTER & VERSES

1 As drinking water for humans, animals and growth of plants (source of life)

al-Nahl (16):10; al-Waqi’ah (56): 17-21

2 Cleansing agent for the physical, spiritual and religious needs (self, clothes and home)

al-Muddathir (74):4; al-Anfal (9):11

3 To nourish the Earth, for greening the landscape and to balance the ecosystem

Al-Nahl (16):65; al-Rum (30):24; al-Hajj (22):63

4 Source of rizq (livelihood from God) through economic activities such as agriculture, husbandry and fishery

Al-Baqarah (2):22; al-Jathiyat (45):12; al-Maidah (5):96

5 As a medium of communications/local and international travel Luqman (31):31

6 As a means and medium for the expansion of knowledge al-Mulk (67):30

Mohd Noor Musa (2013). Integrated Watershed Management and Shared Values: Islamic Perspective – Case Study of Mukim Pasangan, Kuala Selangor

(Preservation of water is part of maqasid al-shariah)

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Principles of Environmental Ethics & Law in Islamic History

Examples of Islamic institutions (fiqh) for the conservation and sustainable development of natural resources:

• Land reclamation or revival (ihya’al-mawat)

• Reserves (al-hima)

• The two inviolable sanctuaries (al-haramaan)

• Inviolable zone (al-harim)

• Charitable endowments (waqf)

Bagader et al. 1994. Environmental Protection in Islam/ Protection de l’en-vironnement en Islam. IUCN, Gland, Switzerland and Cambridge, UK. 58

Hardware Software

Heartware Religion/faith

(ethics) in

Motion

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Illustration of the Heartware Framework

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Cultural Services (Q 6)

Resource Provision Services (Q 2) &

Stresses (Q3) from Downstream

M. Nakamura, RCSE Shiga University, Chairman ILEC Scientific Committee

Resource Provision Services (Q2) &

Stresses (Q3) from Upstream

Around the Lake Region

Downstream Region

Upstream Region

Resource Provision Services (Q4) & Stresses (Question 5) In and

Around the Lake

Impairments (Q7) & Impacts (Q8) to Lake Regulating

Services

“Heartware”: A Working Concept Inspired by Faith/Religion • Deals with more subjective, human-centered dimension that taps into the collective

willingness of different stakeholders to “cooperate” in solving complex problems related, i.e integrated watershed management (Zeeda et al, 2014).

• Marked by humanistic values and devotion to human welfare (Zeeda et al, 2014).

• Start from a simple feeling initiated by strong emotion or thoughts, and subsequently evolve into a motivation to start corrective actions to cure problem (Nakamura, 2013).

• Heartware (collective willingness to cooperate between stakeholder) - in addition to the ‘hardware’ (science and technology) and ‘software’ (institutions, policies, participation, information and financing) aspects of governance (Nakamura, 2013)

• Islam – personal & communal knowledge and practice (fardhu ain & fardhu kifayah)

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Resource Provision Services (RPS)

Regulating Services (RS)

Cultural Services (CS)

Supporting Services (SS)

Ecosystem Services

We all need this value

We tend to

forget these values

M. Nakamura, RCSE Shiga University, Chairman ILEC Scientific Committee 62

“WATER MONITORING” PRACTICAL WITH MOSQUE COMMUNITY 63

HEARTWARE IN

ACTION

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M. Nakamura, RCSE Shiga University, Chairman ILEC Scientific Committee

Hardware Software

Heartware Religion/faith

(ethics) in Motion

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“…And the earth, He has set it

for living creatures; therein

fruit and palm, having seathed

clusters, and grain with its

husk and fragrance, which then

of the favours of your Lord,

will you deny”

ar-Rahman (The Beneficient), Chapter 55: 10

DISCUSSION & LECTURE WITH

MOSQUE COMMUNITY

(Left) Imam of Kampung Kuantan Mosque (30 Aug 2012)

Interview session with the Imam and the management of Kg Kuantan Mosque, Kuala Selangor (30 Aug 2012)

Researcher participated in giving lectures on the importance of water in

Islam (30 Aug 2012)

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YOUTH EMPOWERMENT THROUGH CITIZEN SCIENCE PROGRAMME

YOUTH ENVIRONMENT CLUB: KELAB ALAMI KAWA 67

“FRIENDS OF ENVIRONMENT” WORKSHOP WITH MOSQUE COMMUNITY 68

Do What We Can!

(Ibadah, dharma,

charity, etc)

M. Nakamura, RCSE Shiga University, Chairman ILEC Scientific Committee

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M. Nakamura, RCSE Shiga University, Chairman ILEC Scientific Committee

ILBM (of indigenous ethics)

help stakeholders live happily

and sustainably

Hardware Software

Heartware

M. Nakamura, RCSE Shiga University, Chairman ILEC Scientific Committee 70

The Future

71

(D)

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For a variety of reasons, the time has come to attempt the construction of a unified worldview – one that

relates to both the natural world and to nature’s transcendent ground

(Stephen Toulmin,The Return of Cosmology: Post-Modern Science and the Theology of Nature)

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“The illiterate of the 21 st century will not

be those who cannot read and write, but

those who cannot learn, unlearn and

relearn”

( Alvin Toffler : Rethinking The Future)

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There is no doubt that the rapid process of globalisation taking place as a result of

technology will not lead to sustainability if it is not accompanied by a movement of global

ethics at an equally rapid pace.

(Alvin Toffler, Third Wave)

• The responsibility to restore the environment falls on humanity as a whole – it is a collective obligation of all.

• The general public must know that they, as vicegerents of God, are obligated (wajib) to support any effort/project for environmental protectionism.

• The Muslim academia must articulate a comprehensive perspective on the issue of environmental law from the Islamic point of view.

• Empowerment of the different stakeholders towards the environment, i.e water, land etc is the vital goal of environmental education vis-à-vis watershed/land governance and environmental justice.

• Saving the environment means protecting the essential objectives of the Shariah (maqasid shariah) i.e religion, life, intellect, progeny and property - thus is an obligatory duty to be fulfilled by Muslims.

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References • Azizan Baharuddin (2013). Changing Our Worldview for a Sustainable Future and the Role of Dialogue. Journal of Oriental Studies. 23: 40-51.

• Azizan Haji Baharuddin Frederick Mathewson. Denny, and Richard Foltz. Islam and Ecology: Bestowed Trust. Cambridge, MA: Center for the Study of World Religions, 2003. Print.

• Bagader et al. 1994. Environmental Protection in Islam/ Protection de l’en-vironnement en Islam. IUCN, Gland, Switzerland and Cambridge, UK.

• Darryl R.J. Macer (ed) (2011). Water Ethics and Water Resource Management. UNESCO Bangkok.

• Masahisa Nakamura (2014) Typological Assessment of Lake Basin Management through IL2BM. RCSE Shiga University, Chairman ILEC Scientific Committee.

• Masaru Emoto Water Crystal | http://www.masaru-emoto.net/english/water-crystal.html

• Miller, G. Taylor (1993). Environmental Science: Sustaining the Earth (4th ed). Wadsworth Publishing: Belmont.

• Mohd Noor Musa (2013). Integrated Watershed Management and Shared Values: Islamic Perspective – Case Study of Mukim Pasangan, Kuala Selangor .

• Paula J. Posas (2007). Roles of Religion and Ethics in Addressing Climate Change. Ethics in Science and Environmental Politics: 31-49.

• Rashed Al Jayoussi (2012) Islam and Sustainable Development. Ashgate Publishing: United Kingdom.

• Richard A. Slaughter (1996). Future Concepts and Powerful Ideas.

• Sayed Sikandar Shah Haneef (2002). Principles of Environmental Law in Islam. Arab Law Quarterly , 17(3): 241-254

• UN World Water Day 2015 | http://www.unwater.org/worldwaterday/

• Zeeda Fatimah Mohamad, Affan Nasaruddin, Mohd Noor Musa, Siti Norasiah Kadir and Nobumitsu Sakai (2014). ‘Shared values’ in driving local

community participation in Integrated Watershed Management: The Heartware Approach.

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