The role of

1. The Intelligibility of Science:
Concepts of Ecocentrism and Khalifah
in Islam as part of Sustainable Model
SFGS 6332
Philosophy of Sustainability
Lecturer: Dr. Mohd Zuhdi Marsuki
Mohd Fadhli Rahmat Fakri
SMB110010
Department of Science &
Technology Studies,
Faculty of Science,
University of Malaya
1

2. Outline
of Presentation
Scene-Setting: The Intelligibility of Nature
Science as Natural Philosophy
Science as Instrumentality
Unsustainability Issues at Hand
Key Definitions:
Science
Sustainability or Sustainable Development
Ecocentrism
Khalifah / Khilafah
The Role of Religion (Islam) as Balancing Factors for Science to
be Sustainable
Ecocentrism in Islam
The Concept of Khalifah
Science and Nature from the Eye of Islam
Way Forward and Conclusion 2
References

3. The Intelligibility of Nature
BIOGRAPHY OF PETER DEAR
Peter Dear is professor of science and technology
studies and history at Cornell University.
He is the author of Revolutionizing the Sciences:
European Knowledge and Its Ambitions, 1500–1700 and
Discipline and Experience: The Mathematical Way in the
Scientific Revolution, the latter published by the
University of Chicago Press.
Reference: http://www.press.uchicago.edu/ucp/books/author/D/P/au5092396.html
3

4. THE TWO FACES OF SCIENCE
1 1. Science and Scientists
2. Science as Natural Philosophy
3. Characteristics of Scientist
4. Science as Instrumentality
5. Reality of Modern Sciences
4

5. 1 Two Faces of Science
Dear’s portrayed science with 2 different faces as
follows:
as Natural Philosophy
as Instrumentality
Its concern with explaining and understanding the natural
world (science as natural philosophy), and it claims to
practical efficacy (science as engineering or manipulation
/ instrumentality)
5

6. Discussion on
1 Science & Scientists
When dealing with natural world, most people would
most likely to refer to scientists, such as:
Astronomer / astrophysicist – stars
Geneticist – biological inheritance
Images taken from: http://sciencemuseum.org.uk
Geologist / Geophysicist – History of the earth
6

7. Discussion on
1 Science & Scientists
Science – very prominent label that we apply
to those body of knowledge reckoned to be
most solidly grounded in evidence, critical
experimentation & observation, and rigorous
reasoning.
Scientists - recognizable as a group by their
tendency, in such circumstances, to stick
together.
From them, we receive an account of how
things work / are in the natural around us –
an account of what kind of universe it is that
we are a part of.
7

8. Science as Natural Philosophy
1 -chronologically : regarding terms-
Early 19th century, Natural Philosophy = standard
way of referring to an intellectual endeavor
aimed at understanding nature.
End of 19th century, natural philosophy absorbed
into “science” (today’s term), on which the 1st
term largely fell into disuse.
Natural Philosophy : Dear’s states that Natural
Philosophy is worth reviving due to its focuses
aspects of science concerned with explaining
and understanding the world – scientific
worldview.
8
Image taken from: http://artsci.uc.edu

9. 1 Characteristic of Scientists
Fonts of wisdom about the world
“priests of nature”, typically inhabiting universities
Some work for business corporations / military
concerns
Do practical things that others want
Popular image of a scientist: in a white-coat, invent
something
Prestigious label of science due to its frequent
association with technological achievement.
9
Images taken from: http://rainbowskill.com

10. 1 Science as Instrumentality
Besides science as Natural Philosophy, science are
said to be:
Operational
Instrumental
Set of techniques used to do things
in simpler words, science = engineering,
regardless of its variety: mechanical, genetic,
computational/other practical intervention
10

11. Instrumentality and
1 the history of science
Lesson learned from history
 Why a particular view of the nature would
be preferred over any other?
 Scientific theories is believe to be true
because of their workability, philosophers
of science often regards the practical
success of a theory as something to be
explained by the truth of it theory
 Effective usefulness of a theory is used as
evidence for the natural philosophy, the
application of a theory assumes the
underlying explanation of it
11

12. 1 The notion
of instrumentality
 The usefulness of a theory is another science
component, distinguishable from its natural
philosophy
 The instrumentality of science often used to
explain the natural philosophical claims and
vice versa the natural philosophical arguments
use instrumentality success to explain it. i.e.: the
workability of electron microscopes
 To believe instrumentality is effective is to
believe the natural philosophy truth
12

13. 1 The notion
of instrumentality
Cultural impact of instrumentality
 The view that instrumentality is only the application
of natural philosophy have made huge cultural
impact on modern society: [icon of science – TV,
nuclear]
 People perceive science as the powerful force
to create and change things, and not seeing
science as the truth of the natural world.
 If it was perceived as truth, the acceptance of
instrumentality efficacy would be used to justify
truthfulness.
13

14. 1 Natural Philosophy -> Natural Science
In brief, Mohd Hazim Shah Abdul Murad (2011)
underlines the following chronology to retrace
certain steps in the historical evolution of
science:
i. the initial separation between natural
philosophy, mathematics, and the exact
sciences
ii. the merger between natural philosophy and
mathematics, and the question of the nature of
causation
iii. the rise of the experimental method and the
practical application of scientific concepts and
models to nature 14

15. Natural Philosophy -> Natural
1
Science
Mohd Hazim Shah Abdul Murad (2011) also explained
that natural philosophy could only be
accepted or understood as a ‘science’ because it
offered a causal understanding of nature.
• Galileo exemplified a trend towards the
mathematicization of natural philosophy with his
study of falling bodies seeking to find the
mathematical relationship which govern their
behavior. 15

16. Natural Philosophy -> Natural
1
Science
Mohd Hazim Shah Abdul Murad (2011) concluded two groups
that views science from different dimension:
Realist Antirealist
• seeks to reassert the • wishes to deflect what they
traditional role of science as see as a scientistic intrusion
natural philosophy, as into one’s world-view in a
episteme which gives us world where the humanistic
true knowledge about the and religious sphere has
world, hence privileging shrunk in relation to the
science’s epistemological pervasive influence of
role in modern culture science.
16

17. 1 Scientific Realism vs Anti-realism
Scientific Realism Antirealism
• at the most general level, • applies chiefly to claims
the view that the world about the non-reality of
described by science "unobservable" entities
(perhaps ideal science) is such as electrons or DNA,
the real world, as it is, which are not detectable
independent of what we with human senses.
might take it to be • One prominent position in
• often framed as an answer the philosophy of science is
to the question "how is the instrumentalism
success of science to be
explained?" 17

18. 2 Key Definitions
A. SCIENCE
from Latin; scientia meaning "knowledge“
systematic enterprise that builds and organizes
knowledge in the form of
testable explanations and predictions about
the universe (Merriam-Webster Dictionary)
body of reliable knowledge itself, of the type that
can be logically and rationally explained body of
reliable knowledge itself (Aristotle)
the intellectual and practical activity encompassing
the systematic study of the structure and behavior of
the physical and natural world through observation
and experiment (Oxford Dictionary)
18

19. 2 Key Definitions
B. SUSTAINABILITY / SUSTAINABLE
DEVELOPMENT
Latin word: sustinere (tenere, to hold; sus, up) which
generally means to maintain, hold-up and endure
Based upon Brundtland Report (2007), SD is illustrated
as follows:
“…development that meets the needs of the present
without compromising the ability of future
generations to meet their own needs. It contains
within it two key components: (i) the concept of needs,
in particular the essential needs of the world’s poor, to
which overriding priority should be given; and (ii) the
idea of limitations imposed by the state of technology
and social organizations on the environment’s ability to
meet present and future needs…”
19

20. 2 Key Definitions
SUSTAINABILITY or SUSTAINABLE DEVELOPMENT
Diagram A: 3 pillars of sustainability Diagram B: Eulur Diagram of
suggesting that both economy sustainable development at the
and society are constrained by environmental confluence of three constituent
limits 20
parts

21. 2 Key Definitions
SUSTAINABLE DEVELOPMENT
Stephen R. Dovers (2009) further explains the concept
of sustainable development from policies and
institutionalization perspectives by providing lists of six
sustainability principles as follows:
1) Factoring in both short and long term considerations;
2) Integrating environmental, social and economic
concerns in policy making;
3) Taking precautionary measures in the face of possible
serious environmental degradation;
4) Considering global implications of domestic policy
directions;
5) Utilising innovative, new policy approaches, such as
participation, institutional change and market
mechanisms; and
6) Involving communities in decisions and actions that
affect them. 21

22. 2 Key Definitions
SUSTAINABILITY SCIENCE
Hiroshi Komiyama’s article (2006) highlighted
several important characteristics of
sustainability science: integrated, holistic,
multidisciplinary, qualitative, subjective and
post-modern science.
a field defined by problems it addresses that
bringing together scholarships glocally and
practices from both north-and-south across
multidisciplinary.
approach problems of sustainability at 3level
systems namely; global (natural science as its
central point), social (social science) and human
(cultural, moral, religion, philosophy, and etc.).
22

23. 2 Key Definitions
SUSTAINABILITY
23

24. 2 Key Definitions
C. ECOCENTRISM
from the word ecocentric which teleogically
(consequences) based upon the principle of
deep ecology with a popular motto: “simple in
means, rich in ends”,
deontologically (duty) preferred the ecofeminism
ways, and ontologically (virtue) related to concepts of
stewardship (khalifah) and
sustainability.
Ecofeminism – a movement or theory that applies feminist
principles (the theory of the political, economic, and social
equality of the sexes) and ideas to ecological issues
24

25. 2 Key Definitions
C. ECOCENTRISM
In comparing center of value in relation to its utility
in environmental conservation, unity between
humans and nature are described by having
human related closely to
ecosystem.
responsible toward
human is held
ecosystem as a whole and their
activities are guaranteed as much as ecosystem’s
stability not to be endangered.
In short, this is a worldview that narrows to
ecosystem components compared to
anthropocentric and biocentric
25

26. 2 Key Definitions
D. KHALIFAH / KHILAFAH
verbal root khalafa, meaning one who
came after, inherited or succeeded
another.
Khilafah thus implies holding a position of
power, trust and responsibility that is
exercised in harmony with the will of its
principal party.
Each one of us, men and women inherit
power and responsibility vis-à-vis the
26
planet earth and all its life forms.

27. 2 Key Definitions
D. KHALIFAH / KHILAFAH
Synonym - stewardship and vicegerency
Mohammad Hashim Kamali (2010)
expounded characteristics of khalifah as
the Qur’anic principle of vicegerency of
man on the earth which designates
humankind as a trustee and custodian of
its natural environment.
Moreover, he states that the principle of
trust (amanah) in Islam is also closely
27
related to khilafah.

28. The Role of Religion (Islam)
3 as Balancing Factors for Science
to be Sustainable
an alternative solution in championing
unsustainability issues
Islam itself derived from the Arabic word named ‘Salam’
which means peace, wholeness, and
safeness.
In proper basic definition of Islam, it means
voluntary submission to God’
‘
from a religious context on which by the same token can be
defined as the religious faith of Muslims includes belief in Allah
as the sole deity and in Muhammad as His Prophet which
rejecting polytheism.
28

29. The Role of Religion (Islam)
3 as Balancing Factors for
Science to be Sustainable
Khalid Farooq Akbar (1992) : technological progress is responsible for
disturbing the equilibrium (balance) in nature. He says, “The present
ecological crisis is an outward manifestation of a crisis
of mind and spirit”.
the importance of changing
Thus, he highlights
our beliefs and traditions so that human live
responsibly with the rest of the creation of God. In this context, he
presents an Islamic viewpoint by describing the roots of Islamic
environmental ethics; he mentions the principles of unity, trusteeship,
and accountability.
29

30. The Role of Religion (Islam)
3 as Balancing Factors for
Science to be Sustainable
Furthermore, Islam exemplifies rightful conduct and moral
values based on strict compliance with the Shari’ah,
the Divine Law.
The Qur’an is the source of the Shari’ah. A more practical
approach to exemplify these is the regulation of man’s life
according to the halal‐haram dichotomy
— or what is morally allowed and forbidden, lawful and
unlawful.
In brief, religion (Islam) is an important ‘tool’ in balancing
the nature of science from being manipulated by human
kind as an alternative way to ensure its sustainability
30

31. 4 Ecocentrism in Islam
critical features: the viewpoint of ecologism
non-human
considers each aspect of the
world to have intrinsic value
regardless of whether or not it is of benefit to
human beings.
In the book, ‘Green Political Thought’ Dobson
(1995) states that:
 ‘A belief in ecocentrism (for example) serves to
distinguish ecologism from other political
ideologies - this ecocentric politics explicitly seeks
to de-centre the human being, to refuse to believe
that the world was made for human beings - and
even if (the environment) cannot be made a means
to human ends it still has value’.
31
Images taken from: http://tanokan.org

32. 4 Ecocentrism in Islam
Pepper (1996), expounds ecocentrism as
concern about non-human nature
and the whole ecosystem, rather than
humanist concerns the nature of intrinsic
worth, in its own right, regardless of its use
value to humans.
Eckersley (1992), talks of preservation
regardless of whether it is of value for human
beings, even in terms of whether or not it has
aesthetic value to humans.
32
Images taken from: http://tanokan.org

33. 4 Ecocentrism in Islam
emphasis on equality, that human beings are a
part of an interlocking system and are
thus no more important than other life-forms.
no part of the natural world is independent and
therefore no part can lay claim to superiority. Further
evidence of Islamic teachings,
For instance, The Prophet Muhammad Peace Be Upon
Him (PBUH) said:
“A good deed done to a beast is as good as
doing good to a human being; while an act of
cruelty to a beast is as bad as an act of cruelty to
a human being”.
(Miskhat al-Masabih)
33
Images taken from: http://tanokan.org

34. Reality of Today
All points out the relations to Peter Dear standpoint on
looking at science as both natural philosophy
and science as something that can be engineered
or manipulated; intelligibility of nature.
But in reality of todays, challenges facing
society is to arrive at a consensus of opinions,
through a global discussion about what is best not only for
humans, but also what is best for the rest of nature as well.
universalism
modern
34

35. Underlying Message (1)
two cardinal principles of governance as laid down by the
Qur'an are:
sovereignty belongs to Allah
first,
Taala and second, the popular vicegerency
belongs to all believers.
society must be governed by and in accordance with the will of the
people.
The people (the Ummah) are the actual source of khilafah and those in
authority must have the confidence and support of the Muslim
population.
In this context , Shari’ah provides a
broad framework within which the people
actively participate in developing a civil society and its institutions.
35
Images taken from: http://lukaserb3.wordpress.com

36. Underlying Message (2)
The concept of Divine unity is the
basis and essence of Islam. Divine unity is apparent in the
unity of humanity and of nature.
God’s vicegerents on the earth, the holders of His trust, are
therefore primarily responsible for preserving the unity of
creatures, the integral wholeness of the world, the flora and
fauna, and wildlife and natural environment.
Thus, Islam underlines three basic concepts that can be
‘unity’,
closely connected to sustainability namely
‘trust’, and ‘responsibility’. These
principles are at the same time the main pillars of the
Islamic environmental ethic.
36
Images taken from: http://lukaserb3.wordpress.com

37. The Concept of Khilafah
5
in Islam
In Islam, for the Muslim, each generation of
humankind is morally bound to leave
behind a wholesome, sustainable
environment for his future generations to
come.
The concept is one of popular vicegerency,
shared by all believers alike. Moreover, the
authority is bequeathed not on any chosen
person, family, tribe, ethnicity, race or group of
people but on all believers, men and women.
37
Image taken from: http://makeorbreakmoments.com

38. 5 The Concept of Khilafah
in Islam
“Allah has promised to those among you who
believe and work righteous deeds that He will
assuredly make them succeed (those who rule)
and grant them vicegerency in the land just as
He made those before them succeed others”
(Surah An-Nur: 55)
38
Image taken from http://iwanttogotojannah.blogspot.com

39. 5
“He it is Who created for you all that is in the earth”.
(Surah Al-Baqarah: 29)
“And waste not by extravagance. Verily, He likes not Al‐Musrifun
(those who waste by extravagance)”.
(Surah Al-An’am: 141)
Although, Islamic views humankind as vicegerent of the world, but
they are not allowed to give ground for arrogance, tyranny or
superiority and wasting the resources entrusted to them by God.
Allah said:
“And walk not in the earth with conceit and arrogance. Verily, you
can neither render nor penetrate the earth, nor you can
attain a stature like the mountains in height”.
(Surah Al-Isra’: 37)
39

40. 5 Example from
Prophet Muhammad
In one of the popular hadith states the concept
of ‘no injury’. The Prophet said:
“Do not create harm so you will not be harmed”
The above hadith can be exemplified in the time of
Prophet Muhammad, he would forbid his followers
the harming of people that were non‐party to the
conflict, the elderly, the children and women (among
them), as well as places of worship (of other
religions) and “not cutting the trees”.
40 Image taken from http://jamesnava.com

41. KHALIFAH
5 Characteristics in Islam:
Islam has underlines several important characteristics of
vicegerent:
answerable for his actions, for the way he uses or abuses the
trust of God;
act as God’s steward, and trustee, of the bounties of the
earth, or everything found over and beneath it;
Allah gave them a special kind of knowledge, possessed not
even by the angels of Allah and made them masters, if not
the whole earth, at least of those creatures and substances
that are useful for them;
Leadership qualities are required; not only technical. In fact,
behavioral skills are critical: leaders must be skillful and
trustworthy, strong and faithful.
All of the above are highlighted by the Word of God in the
Holy Qur’an and the hadith. As mentioned in the Holy
Qur’an:
“Verily, the best of men for you to hire is the
strong, the trustworthy”
(Surah Al-Qasas: 26)
41
Image taken from http://voiceofdaheart.blogspot.com

42. Image taken from http://myspace.com
Science & Nature
6 from the eye of Islam
The idea of ecologism is thus relatively alien to the
society in which we live.
Mainstream strategies in dealing with environmental
the label of
problems would come under
environmentalism.
Environmentalism can be expounds as a managerial
approach to dealing with environmental problems,
whereas ecologism requires “radical changes in our
relationship with the non-human natural world, and in our
mode of social and political life” (Dobson, 1995, p.1).
There is thus a need for transformation of our perspective
how we view, and relate to, the rest of the world if
ecologism is to be more than just another theory in
society. 42

43. Image taken from http://myspace.com
Science & Nature
6 from the eye of Islam
Science and nature are equally important in human life,
thus the role of religion is to close the gap between these
two entities and act as a bridge via its concept of
‘Oneness’.
From an Islamic perspective, the oneness of
creation is a reflection of the Oneness from which
all of creation is said to have originated/created by Allah.
Whilst creation consists of numerous diverse parts, both
living and non-living, with complex interactions between
them, each part is considered to have its place in the
wider scheme of things and together a coherent and
united whole is formed.
This seems related to the viewpoint of the natural world
interlocking system of
as an
independent objects.
43

44. Image taken from http://myspace.com
6 Science & Nature
from the eye of Islam
decentralizes
There is a verse in the Qur’an that
humankind from creation. For instance:
“Assuredly the creation of the heavens and the earth is a
greater (matter) than the creation of men: Yet most men
understand not”.
(Surah Al-Ghafir: 57)
human beings as a part of creation, and place importance on the
value that each aspect of creation has in contributing to the overall
picture.
Islam does not view human beings as central to creation, and the
world is not solely for humankind and it seems safe to say that the
non-human world does have intrinsic value.
Thus from this perspective too, there is a similarity between
44
ecocentrism and Islam.

45. Image taken from http://myspace.com
Science & Nature
6 from the eye of Islam
The concept of ‘Oneness’ once again relates to
the way of life of human beings on which only through our
‘submission to the will of God’ that each one of us is able to
find our true place in the bigger picture, behaving as it is
meant to accordingly,
which means behaving within certain limits, and
consequently fitting in with the rest of
creation, as though creation, itself, is one; sustainable
lifestyle.
45

46. Image taken from http://myspace.com
Science & Nature
6 from the eye of Islam
how Islam views the harmful effect of science to our ecosystem could be
utilized as an important ‘instrument’ to ‘find our way back’.
Thus, whilst human beings can cause environmental problems and disrupt the
unity on the planet, the resultant corruption that appears provides an
opportunity for humanity to ‘find their way back’, and this would at least
finding their way back to their fitrah
include
state, a complete change in our character in the way we think and act.
This kind of position also resonates with that of Islam. As mentioned in the
following verse in the Qur’an:
“Corruption has appeared in the land and sea, because of what
the hands of men have earned, that God may give them a taste
of some of their deeds, in order that they may find their way back”.
(Surah Ar-Room: 41)
46

47. 7 Way Forward & Conclusion S
U
1) Over passes of millennia, science itself which were S
initially known as natural philosophy has been T
transformed into another ‘body’ of A
I
discipline better known as engineering due to its N
association with rapid advancement of technology. A
B
I
2) Consequently, unsustainability issues L
rises from the latter scenario on which science can be I
engineered in order to manipulate and utilize nature T
the way we want it; egocentric. Unsustainability issues Y
encompassing multi aspects of life from the economic,
down to the way of our social life and ultimately
‘corrupting’ our environmental component.
47
Image taken from http://mladiinfo.com

48. 7 Way Forward & Conclusion
As a way forward, proper model of
sustainable development that promote sustainable
lifestyle and mindset of its civil society should be seeks for
as one of the solution in managing and mitigating
unsustainability issues around us.
the component of
Therefore,
religion which fell under the social component of
SD called cultural and belief systems should be considered.
Islam, among one of the largest religion in the world is
taken as a model in our quest to solve unsustainability
issues due to negative consequences of human action
through science.
48
Image taken from http://mladiinfo.com

49. 7 Way Forward & Conclusion
In Islamic teachings, we have discussed two important principles that are
closely related to one another namely ecocentrism and
khilafah
Both views unsustainability issues at hand as an ‘opportunity’ to
‘find our way back’ by reflecting our actions towards nature and
ultimately changing our mindset and way of living more sustainably.
In short, science needs both views as natural philosophy and engineering-
based but the real unsustainability issues that human civilization has to face
and take greater concern about are our mindset and
lifestyle.
One of the closest solutions that we can tap-into-and-have endless access to is
basic way of life based upon our
by getting back to
religious practices. 49
Image taken from http://mladiinfo.com

50. “There's only one corner of the universe you
can be certain of improving, and that's your
own self. So you have to begin there, not
outside, not on other people. That comes
afterward, when you've worked on your own
corner.”
by Aldous Huxley, Time Must Have a Stop
Reference: http://globalstewards.org/quotes.htm
50

51. References
Online sources:
1) "Science". Merriam-Webster Online Dictionary. Merriam-Webster,
Inc. Retrieved December 1, 2012
2) “Hadith” – Merriam-Webster Online Dictionary, retrieved on
November 25, 2012
3) “Islam” - Merriam-Webster Online Dictionary, retrieved on
December 1st, 2012
4) “Our Common Future” (2007) United Nations, Retrieved on
November 17, 2012 from
http://conspect.nl/pdf/Our_Common_Future-
Brundtland_Report_1987.pdf
5) “Science”. Oxford Online Dictionaries, Oxford University Press, Inc.
Retrieved November 25, 2012 from
http://oxforddictionaries.com/definition/english/science
51
Design and Layout by Fazly Rahmat

52. References
Articles and Books:
1) Adams, W.M. (2006) "The Future of Sustainability: Re-thinking Environment and
Development in the Twenty-first Century." Report of the IUCN Renowned Thinkers Meeting, 29–31 January 2006.
Retrieved on: November 17, 2012
2) Akbar, Khalid Farooq (1992), “Environmental Crisis and Religion: The Islamic Viewpoint”, Islamic Thought and Scientific
Creativity, Islamabad: 3:1
3) Am-Euras. J. (2008) Environmental Ethics: Toward an Islamic Perspective. Agric. & Environ. Sci., 3 (4):
609-617
4) Dobson, A. (1995) ‘Green political thought’: London: Routledge
5) Dovers, S. R. (2009) From Implementing Sustainable Development: Long Term Policy and
Institutional Challenges. Paper presented at Universiti Kebangsaan Malaysia, Bangi
6) Eckersley, R. (1992) ‘Environmentalism and political theory: Towards an ecocentric approach’:
London: UCL
7) Godin, B. (2007) What is Science? Defining Science by the Numbers, 1920-200, Project on
History and Sociology of S&T Satistics Working Paper No. 35, Quebec: Canada.
8) Heilbron, J. L. (2003, editor-in-chief) The Oxford Companion to the History of Modern
Science New York: Oxford University Press
9) Hiroshi Komiyama & Kazuhiko Takeuchi (2006) Sustainability Science: Building a New
Discipline,Integrated Research System for Sustainability Science and Springer-Verlag. 1: 1-6
52
Design and Layout by Fazly Rahmat

53. References
Articles and Books:
11) Mohammad Hashim Kamali (2010) Environmental Care in Islam: A
Qur’anic Perspective. Paper presented at the International
Conference on “Environment in Islam,” organised by the Aal al-Bayt
Foundation for Islamic Thought, Amman, Jordan, 27-29 September 2010
12) Mohd Hazim Shah Abdul Murad (2011) Models, scientific realism, the
intelligibility of nature, and their cultural significance. Studies in
History and Philosophy of Science 42. p253–261
13) Onions, Charles, T. (ed) (1964). The Shorter Oxford English Dictionary.
Oxford: Clarendon Press. p.2095
14) Pepper, D. (1996) ‘Modern environmentalism’: London & New York:
Routledge
15) Quranic Verses:
Surah Al-An’am: 141, Surah Al-Baqarah: 29
Surah Al-Ghafir: 57, Surah Al-Isra’: 37
Surah Al-Qasas: 26, Surah An-Nur: 55
Surah Ar-Room: 41 53
16) Scott Cato, M. (2009) Green Economics. London: Earthscan, pp. 36–37. and Layout by Fazly Rahmat
Design