Education, Ecology, and Islamic Ethics: An Attempt to Find a

Paradigm

H. Abdurrahman

and J. M. Muslimin

Syarif Hidayatullah State Islamic University Jakarta, Jl. Juanda No. 95, Ciputat, Tangerang Selatan, Banten, Indonesia

Keywords: Ecology, Character Education, Islamic Ethics

Abstract: This paper focuses on the search for a new paradigm of character education for environmental care (CEEC)

and offers the concept of CEEC based on Islamic ethical values. This research uses a qualitative approach

that is descriptive-explorative. The environmental damage that has occurred a lot does not only require repair

and recovery, but also efforts to prevent environmental damage. CEEC is the main key in the effort to prevent

environmental damage. CEEC based on Islamic ethical values, such as qanā’ah (contentment), Ihsān

(kindness), ri’āyah (care), and masūliyyah (responsibility). Qanā’ah is believed to be able to overcome the

tendency of greed and consumerism, both of which are recognized as the cause of environmental damage.

Ihsān means kindness, fosters a gentle attitude and prudence in acting on the environment. Ri’āyah will

encourage measures to protect and care for the environment. Masūliyyah will increase awareness of duties

and obligations to preserve the environment.

1 INTRODUCTION

Humans cannot live without nature, and

preserving the environment is an obligation to

humanity. Today, there has been so much

environmental degradation such as resource

depletion, ecosystem and habitat destruction, and

pollution (Johnson, et al., 1997), and also global

warming through increasing the average air

temperature of the earth's surface (Braasch, 2009),

which has an effect on species loss, extreme weather,

natural disasters, disease, hunger, and poverty

(Donohoe, 2010).

Efforts to preserve the environment can be

categorized into two approaches, preventive and

curative. Preventive focuses on measures to control,

prevent and reduce the possibility of environmental

damage, such as seeking infrastructure and products

that are environmentally friendly, using renewable

energy, and education for sustainable development.

Curative focuses on treating, reducing, restoring

environmental damage, this is a remediation of

environmental damage, such as planting trees for

conservation, recycling waste, and converting

polluted air into clean air. Prevention of

environmental damage must be the main priority of

the balance of recovery of environmental damage, as

the saying "prevention is better than cure".

In this paper, we will discuss the character

education based on eco-friendly islamic values, as an

effort to build awareness, thought and attitude to

preserve the environment for children. we think

character education for environmental care (CEEC) is

the beginning of all measures to prevent

environmental damage. The questions "why character

education?", "Why are Islamic ethical values?", and

"what Islamic ethical values are discussed?" will

discuss in the following pages.

The paper is organized as follows. In Section 2 we

give an overview related work. In Section 3 we

present our research method. In Section 4 we give an

overview of the analytical framework, and in Section

5 we present the obtained results and discussion

organized according to our research questions, and

finally in Section 6 we conclude the paper with a brief

summary and suggestion for further research.

2 RELATED WORK

There are several previous studies that are similar

to this research, but have fundamental differences.

First, research by Verdugo, Fonem, and Valdez

(2015), which has discussed the link existing between

sustainable behavior (SB) and the character strengths

(CS), and confirmed empirically the idea that SB

consists of actions of CS. The findings that the CS

Abdurrahman, H. and Muslimin, J.

Education, Ecology, and Islamic Ethics: An Attempt to Find a Paradigm.

DOI: 10.5220/0009918601110118

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 111-118

ISBN: 978-989-758-458-9

111

factor is strongly related to SB (Verdugo, 2015).

Second, Ha-Brookshire, et al. (2017), Second,

Brookshire, et al. (2017), who has studied the need

for moral development education of current and

future professionals, and their implications to help

build sustainable companies (Ha-Brookshire, et al.,

2017).

3 METHODOLOGY

This research method uses a qualitative approach

that is descriptive-explorative. Using dexcriptive-

exploratory, I aim to present a new paradigm of

character education for environmental care (CEEC).

Data related to the themes are explored creatively and

classified to form the concept of CEEC.

4 ANALYTICAL FRAMEWORK

Character education has become a hot topic, and

with the approaches advocated by different

academics, educators, politicians, and policymakers

are as plentiful and diverse as they are controversial

(Bohlin, 2005).

In general, character education is the teaching of

core values. Character education for environmental

care (CEC) is a term loosely used to describe the

teaching of core values towards children, the core

values based on eco-friendly Islamic values, such as

qanā’ah (contentment), Ihsān (kindness), ri’āyah

(care), and masūliyyah (responsibility).

The aim of the CEEC is to help children become

responsible, caring and contributing citizens to

environmental sustainability.

5 RESULTS AND DISCUSSIONS

5.1 The Importance of Character

Education for Sustainability

Environmental damage is increasing and natural

disasters occur everywhere. As creatures that live on

earth, who need and utilize natural resources, it is

proper for humans to be responsible for preserving

nature, making prevention and repairing

environmental damage, and passing on a good

environment to the next generation.

Advances in science and technology which was

originally aimed at the welfare of humans, but in

reality, both become tools to exploit nature, damage

the environment. This begins with a wrong

perspective on science and technology, which is

ignores good and bad moral judgments on the

development of knowledge and technology as well as

the impact of both on the environment (Keraf, 2002).

The effects of technology on the environment are

extrapolated to the future inevitably lead to resource

depletion and environmental pollution, therefore, the

environmental movement considers technology as the

main source of environmental damage (Foray and

Grobler, 1996). Although there has been a change in

perspective on modern technology, eco-friendly

technology, which is expected to affect sustainability,

but it is expensive. There is more efficient effort to

preserve the environment, namely through education.

The education is the key to any sustainable

development program. One of the goals of Education

for Sustainable Development (ESD) is to build an

environmentally friendly society. ESD empowers

people to change the way they think and work

towards a sustainable future (UNESCO, 2015).

According to Shohel and Howes, education for

sustainable development (ESD) is basically about the

relationship between human consciousness as a

whole in nature and its supporting social systems and

the health of the planet we live in now and future

(Shohel and Howes, 2011). Education that is relevant

to shaping thoughts and behavior is character

education. A character is a group of relatively stable

traits connected with practical choice and action, such

as courage, moderation, and justice (Nussbaum,

2001). According to Lickona, good character consists

of knowing, desiring and doing the good. The role of

educational institution helps children understand core

values, adopt, commit, and act with them in their

daily lives (Lickona, 1993). Character is not formed

automatically, but are developed through teaching,

example, and practice (Arthur, 2014). Ryan and

Bohlin define character education as developing

virtues and dispositions that lead students to become

responsible and mature (Ryan and Bohlin, 1999).

UNESCO explains the relationship of values

education and sustainable:

“…education constitutes the central pillar of

strategies to promote such values. Alongside

positive spiritual motivations, education is our

best chance of promoting and rooting the values

and behaviours which sustainable development

implies” (UNESCO, 2015).

Teaching environmental in building character has

two goals, increasing environmental awareness to

prevent destructive behavior of the environment, and

developing an understanding that environmental

preservation will lead to a comfortable life, which in

turn improves the quality of life of the community

ICRI 2018 - International Conference Recent Innovation

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(Panea and Rina Patriana, 2016). According to Swan

and Stapp, awareness of the environment is an

important aspect of environmental management

because awareness of the environment is a form of

one's concern for environmental quality (Swan and

Stapp 1974).

Creating awareness of the environment and taking

a role in protecting the environment basically helps

children to have good moral values (Setyowati,

2013). Building character to care for the environment

through educational activities is one of the strategies

that must be conducted by schools to teach

environmental education to children (Fua1, et al.,

2018).

Education is an important aspect that has a central

role in shaping the character of children. Seeing how

severe environmental damage has occurred, which is

caused by humans. Human understanding that

considers nature and the environment is an object that

must be exploited to the maximum extent possible,

assisted by technology and capitalist economic

ideology, environmental damage becomes out of

control. Therefore, it's time for humans to start caring

about the environment, protect and caring for it.

Understanding the children that humans cannot live

without nature and environment, humans depend on

nature, the nature sustainability is human

sustainability.

5.2 Environment and Islamic Ethics

The most strong motivation for moral behavior is

religion (Bertens, 2007). Ethics can be considered as

the basic pillar for a healthy society, the society which

is devoid of ethical values would always be having

problems. Therefore, all scholars agreed on the

importance of ethics in every individual and society,

and considered ethics as the foundation of every

society. According to them, the first step in promoting

an ideal human society is to advocate morality

(Rahim, 2013). And according to Bourdeau,

environmental ethics is that part of applied ethics

which examines the moral basis of out responsibility

toward the environment (Bourdeau, 2004).

Religious values and ethical beliefs shape

behavior towards others, including our relationship

with all beings such as plants and animals (Dwivedi,

2004). Environmental ethics based on religious

ethics are far more effective to urge humans to

preserve the environment than environmental ethics

that are not based on non-religious ethics. Even

environmental ethics presented by secularists,

ultimately have a religious basis (Nasr, 2013), and

using the religious dimension to promote

sustainability (Johnston, 2014). Also capitalist ethics,

in fact, is recognized as being unable to provide

solutions to environmental protection problems (Sen,

2001).

Islam as a religion that carries universal moral

values commands people to do justice and goodness

on earth, not only to fellow humans, but also to other

living beings. Allah said, "Allah commands justice,

the doing of good...” (an-Nahl, 16: 90) and “And do

good as Allah has done good to you…” (al-Qasas, 28:

77). According to Ibn Kathīr, this is an order to do

good to all of God's creatures (Kaṯīr, 1999). From an

Islamic perspective, human action is ethically right

when humans do their action according to God's

command. Acting towards nature based on divine

commands is a clear case in Islam where humans are

commanded to respect the environment (Sarvestani

and Shahvali, 2008).

There are two main sources of Islamic ethics,

Quran and sunnah. The Qur'an, as a set of beliefs and

directives for actions, is a major source of Islamic

ethics. And the Sunnah of the Prophet Muhammad,

ascribed to the last messenger of God which

characterizes his ethical practice (Ebrahimi and

Yusoff, 2017). Both of which are called scriptural

morality (Fakhry, 1991).

Muhammad prayed for rain when he was

reminded that water was short, the trees suffering

from drought, and animals dying. He begged for

God’s mercy to fall upon his creatures (Deen, 2004).

Prophet's best friend, Abū Bakr, respects the

environment, which he ordered the army not to harm

animals, destroy crops or cut down trees (Khalid,

2003).

Nature as natural resources, have been created by

Allah the Almighty with purpose principally to

provide sustenance to man’s life on earth,

furthermore as a testing-ground for man’s morality in

executing his trusteeship role (Sarkawi, Abdullah and

Dali, 2016). According to al-Jayyousi, sustainability

represents an ideal entry into philosophy and ethics.

Hence, the contextualisation of Islamic principles in

education for sustainable development is of special

significance to evolve local solutions inspired from

culture (al-Jayyousi, 2016).

5.3 Eco-Friendly Islamic Values

Islam emphasizes the importance of good

character, the Prophet said; “I have only been sent to

perfect good moral character," (al-Baihaqī, 1925).

In the context of environmental conservation, the

eco-friendly values offered by Islam in building

character to children and suitable for sustainable

development are qanā’ah, ihsān, ri’āyah, and

masūliyyah.

Education, Ecology, and Islamic Ethics: An Attempt to Find a Paradigm

113

5.3.1 Qanā’ah

Qanā’ah means contentment and resignation

(Hughes and Hughes, 2001). Ibn Miskawaih defines

qanā’ah as being contented with the small and

reasonable amount of food and clothing (Ansari,

1964). Imam Qusyairi mentioned, qanā’ah is

satisfied with what they have and leave greed for what

they don't have (al-Qushayrī, 1989). Qanā’ah is a

feeling of being sufficient and satisfied with the gift

given by Allah, the qanā’ah value is simplicity in

living life.

The opposite of qanā’ah is ḥirṣ "greed".

According to Fromm, greed is a bottomless pit that

makes the person in an endless effort to satisfy needs

without ever achieving satisfaction (Fromm, 1939).

Fulfillment of greed is also a major cause of suffering

throughout the world (D’Souza, 2015). Mahatma

Gandhi said that nature is enough to meet everyone's

needs, but not for anyone's greed. The current crisis

of environmental degradation is the result of human

greed (Bhatt, 2010). According to Cafaro, greed

causes environmental damage in three ways. First,

when profits are placed above all other goals, greed

causes businesses to violate environmental laws.

Second, greed undermines the democratic political

process, such as collusion between businessman and

government. Third, greed encourages consumerism

in the society (Cafaro, 2005).

Overcoming the greedy attitude is by character

education, through understanding and training the

qanā’ah value to children. Yaacob et al. included

qanā’ah as one of the environmentally ethical

behaviors (Yaacob, et. al., 2017). Qanā’ah is an

important ethical value for the human character, in the

context of our attitude towards natural resources.

Through qanā’ah, the community can control the

nature of dependence on the material world (Ali,

2014). They only take natural resources to meet the

needs of life, not for the fulfillment of pleasure and

greed, they put forward the fulfillment of needs rather

than fulfillment of desires, they live a life of

simplicity. According to Etzioni, living simply can

reduce consumerism, away from a stress disorder,

sources of satisfaction, and becoming more

environmentally conscious (Etzioni, 2004). The

practice of qanā’ah, Ibn Qudāmah suggested

controlling habits, limiting desires, staying away

from pleasure in luxury, and preparing yourself

mentally (al-Qudāmah, 2005).

The way to understand the importance of qanā’ah

for environmental sustainability to children is to

explain the environmental damage that has been

caused by humans due to their greediness, and natural

disasters caused by excessive exploitation of nature,

pollution of the environment by waste resulting from

high levels of consumption of society.

5.3.2 Ihsān

Ihsān means to confer favours, or to perform an

action in a perfect manner (Hughes and Hughes,

2001). Ihsān in Sufism refers to doing what is

beautiful – spontaneous virtue and spiritual perfection

(Chittick, 2008). According to al-Rāghib al-Isfahānī,

ihsān is more than ‘adl, because ‘adl means giving

what is obligatory and only taking what is right, while

ihsān means giving more than one is obliged to, and

taking less than one deserves (Moghul, 2017).

One of the eco-friendly Islamic values is ihsān to

all the elements of the environment including

humans, animal, vegetation, water and air (al-

Qaraḍāwī, 2001). Ihsān is one of the three pillars of

Islam, Ihsān is the highest moral character, and

perfects Islam and faith. Ihsān towards the

environment is being careful and perfection, not

carelessness, neglect and waste. Ihsān towards the

environment can be done by caring for, respecting,

and gentleness (al-Qaraḍāwī, 2001).

Aburounia and Sexton mention that Ihsan is one

of key Islamic terms related or indicator of

sustainable development agenda (Aburounia and

Sexton, 2006; Mansor, et al., 2013). As khalifah Allah

on earth, humans must do good, preserve the

environment, and pass on a good environment to the

next generation. Allah said, “And do good as Allah

has done good to you. And desire not corruption in

the land. Indeed, Allah does not like corrupters”.

Rasulullah said, “Allah has decreed proficiency

(ihsān) in all things, so when you kill, kill well, and

when you slaughter (animal), slaughter well...,”

(Sunan al-Nasā’ī: 4417) (al-Nasā'ī, 2007).

Iḥsān as value for social capital, through its

benevolent society would bring the well-being

(maqāsid al-sharī'ah) of the community through its

inclusive way. In the same manner, at the macro level,

it will lead to the maximization of the economic well-

being of individuals along with the promotion of

social wellbeing and human life without neglecting

the promotion of environmental sustainability (Malik,

2014).

The deeper feeling and embodiment of the sense

of beauty and excellence (ihsān) is likely to transcend

national boundaries and will have a universal

meaning to deal with the global aesthetic degradation

as manifested in physical pollution, human alienation,

injustice, species extinction, deforestation,

consumerism and unjustified wars for economic gains

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to control energy and material resources (al-Jayyousi,

2016).

Every good will return to the person who does it,

even doing good to animals and plants. There is a

principle of causality in every human act, as the quote

says: “you reap what you sow”.

5.3.3 Ri’āyah

Ri’āyah means "care" for the environment, which

according to al-Qaraḍāwī, has an understanding as an

effort to preserve the environment and protect it from

damage (al-Qaraḍāwī, 2001). The care for the

environment must be encouraged, because of the

nature of dependence between animals and plants, it

requires the protection of their existence. If an animal

or plant species becomes extinct, it will have an

impact on the extinction of other species (Hobson,

1998). Islam encourages people to care for all

environmental components without exception, so that

there is a balance of the cosmos between humans,

animals, plants, and other natural resources.

The importance of the environment and the earth

for humankind, raises a caring attitude to care for, and

spread virtue and benevolence on the earth. It is the

duty of a Muslim to care for the environment. Sharia

law explicitly extends human obligations to the

environment. Muslims are not only encouraged to

feed the poor, but also plant trees, treat animals well,

and avoid contaminating running water (Nasr, 1990).

There is a reward for those who care for the

environment, and sin for those who do damage on

earth. Because caring for the environment is a

religious obligation.

A story is told of ‘Umar ibn al-Khattāb saw that

an old man, Khuzaymah ibn Thābit, had neglected his

land. ‘Umar asked what was preventing him from

cultivating it. Khuzaymah explained that he was old

and could be expected to die soon. Nevertheless,

Umar insisted that he should plant it. Eventually,

Khuzaymah and ‘Umar planted the uncultivated land

together (Deen, 2004). Sustained care of all aspects

of the environment fits into Islam’s concept of

charity, for charity is not only for the present

generation but also for those in the future (Deen,

2004).

Prophet Muhammad (peace be upon him) said:

“There is none amongst the Muslims who plants a

tree or sows seeds, and then a bird, or a person or

an animal eats from it, but is regarded as a

charitable gift for him,” (Bukhari, 1992).

Therefore, there must be an effort to foster

environmental care from an early age, through

character education. The aim is for children to have

attitudes and actions that always strive to preserve the

environment, and they are able to develop efforts to

repair the natural damage that has occurred.

The way is through various environmental

activities that are carried out regularly and involve

children. So that it forms a habit for them and

eventually grows into a character caring for the

environment. Such as maintaining, caring for, and

protecting the environment from something that

pollutes and destroys it.

5.3.4 Masūliyyah

Masūliyyah means responsibility. In

"responsibility" there is a sense of "cause", therefore

a person is responsible for something caused by him

(Bertens, 2007). A person is responsible for his

actions, because he has the power to act, know the

values, and the freedom to choose. Human beings

have been given enormous ability to do both good and

evil; with ability comes responsibility. Nasr puts

responsibility for nature in fourth place in the

hierarchy of Muslim’s responsibilities, after

responsibility to Allah, himself, and society (Nasr,

2004).

Moving on from the role of humans on this earth

as khalifah Allah, Islam has placed responsibility for

humans on the natural environment (Mortada, 2003).

As khilāfah, man carries very heavy responsibility to

act with prudence because any violation of this trust

itself would be unethical. This responsibility

demands prudent management of earth’s resources,

care and concern for animals, and protection of the

natural environment (Kamali, 2011).

Every human action must be in harmony with

natural sustainability and preserve the environment.

Nasr sees that the world reflects the higher reality of

the transcendent God, it is a demand to protect the

natural world (Hope and Young 1994).

In The Assisi Declarations on Nature, 1986, in

Italy, Muslims declare that:

“The central concept of Islam is Tawhid or the

Unity of God. Allah is Unity; and His Unity is also

reflected in the unity of mankind, and the unity of

man and nature. His trustees are responsible for

maintaining the unity of His creation, the integrity

of the Earth, its flora and fauna, its wildlife and

natural environment... (The Assisi Declarations,

1986)”.

Muslims as “ummah”, will form collective

responsibility to care for the environment. For

example, if throwing garbage in its place is a

responsibility, then picking up garbage on the road

and throwing it in the trash is a form of caring attitude

towards the environment. Restoring a damaged

environment is a collective responsibility for

Muslims. Responsible and caring attitude toward the

Education, Ecology, and Islamic Ethics: An Attempt to Find a Paradigm

115

environment similar to the concept of fard ain and

fardhu kifayah.

Understanding the importance of being

responsible for environmental sustainability for

children can be done through introducing them to the

nature around them; invited to pay attention to the

surrounding nature; and explained that the

environment in which living things are living is an

important element in this life, it is our duty and

obligation to preserve it.

6 CONCLUSIONS

This paper is intended to propose the concept of

character education on environmental care (CEEC)

based on Islamic values, which serves as an

alternative to existing CEEC. Education must be

prioritized in environmental conservation efforts and

prevention of environmental damage, especially

character education. Through exploration of the

literature on Islamic studies and the environment,

found four ethical values that eco-friendly, such as

qanā’ah, Ihsān, ri’āyah, and masūliyyah. Qanā’ah is

believed to be able to overcome greed and

consumerism, both of which are sources of

environmental damage. Ihsān is kindness to all living

things, without exception, it forms soft attitude and

respect for the environment. Ri’āyah will encourage

measures to protect and care for the environment.

Masūliyyah will increase awareness of obligations to

preserve the environment. This research still needs

further research that has research subjects, so there

are empirical findings regarding this issue. If

possible, there must be the development of certain

hypotheses, as testers of the concept of CEEC.

ACKNOWLEDGEMENTS

We would like to thank Halimatus Sadiah for

carefully proof-reading the final version of this paper.

Also to Kusmana who has provided us with many

literary sources for writing this paper. And to A'ang

Subiyakto who has guided in us for good writing.

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