TRANSFORMING THE ROLE OF SURAU APIUM FOR

CAMPUS SUSTAINABILITY THROUGH IMARAH GREEN PROJECT

byDr. Asmawati Muhamad

International Seminar on Islam and Green Technology 2017

atInternational Institute of Advanced Islamic

Studies (IAIS) Malaysia

20 November 2017

DR.ASMAWATI MUHAMAD

APIUM

PROF. DATO' DR. MOHD YAKUB @ ZULKIFLI BIN MOHD YUSOFF

APIUM

ASSOCIATE PROF. DR. SUMIANI BINTI YUSOFF

FACULTY OF ENGINEERING

ASSOCIATE PROF. DR. MOHD ROSLAN MOHD NOR

APIUM

DR. ZEEDA FATIMAH BINTI MOHAMAD

FACULTY OF SCIENCE

DR. MUHAMAD ALIHANAFIAH BIN NORASID

APIUM

DR. NURUL HUSNA BINTI MANSOR

APIUM

DR. NUR SHAHIDAH BINTI PAAD

APIUM

SPECIAL HIGHLIGHTS

Imarah Green Project: Objectives

Islamic Messages on Green Practices

Imarah Eco-Friends (IEF)

RC LS UG ST

CAMPUS SUSTAINABILITY

Universities are playing an increasingly central role inadvancing sustainability at the local, regional and internationalscale through cross-sector collaborations. One of thestrategies that are gaining momentum worldwide is theideas of converting university campuses as Living Labs.

LIVING LABAROTARY CONCEPT

Since the first notions in the early 1990s (Bajgier,Maragah, Saccucci, Verzilli, & Prybutok, 1991)and later on by Professor William Mitchell ofMIT, the Living Lab concept has been discussedin literature from diverse perspectives (businesseconomics, computer science, innovationmanagement, policy, sociology).

Living Labs: physical regions or virtual realities in whichstakeholders form public-private-people partnerships(4Ps) of firms, public agencies, universities, institutes andusers all collaborating for creation, prototyping,validating and testing of new technologies, services,products and systems in real-life contexts. Living Labsbring experimentation out of companies’ R&Ddepartments to real-life environments with theparticipation and co-creation of users, partners and otherparties (Westerlund and Leminen, 2011)

Living Labs in UM

UM Living Lab Grant Programme focuses on

translational and collaborative researches that aspire to tackle and solve sustainability issues specifically within campus and

the community at large.

SURAU AKADEMI PENGAJIAN ISLAM, UM

Imarah Green Project: Objectives

To highlight Surau APIUM as an eco-model to be replicated by other mosques in the outside community

Employing cultural translation of pro-environmental behaviour from Quran and Sunnah teachings

Empowering Imarah Eco-Friends as champions for sustainability practices through capacity building & community engagement

MODUS OPERANDI

•Teaching & Learning: IlmuWahyu & Fenomena Alam, Pengantar Peng.Usuluddin, Dakwah & Masyarakat Majmuk, Sejarah Sosiologi Sains & Teknologi dalam TamadunIslam, Kajian Teks Tafsir

•Booklet: Garis Panduan SurauLestari “Imarah Green Project”

•Campaign: Islamic Messages Poster/Bunting/Video/Bookmark/Pamphlet

EDUCATION

•Build edible playground at Musolla Al-Furqan SKBD

•Gotong royong

•Gardening

•Upcycling activities

•Clothes donation & green sale

COMMUNITY ENGAGEMENT

•Green talk on CivilisationalSustainability and InnovativeCulture in Islam, by ProfOdeh al-Jayyousi

•Gotong royong

•Training: Vertical Farming/Self watering pots/ Rivercleaning

•Sustainabilitycourse/seminar/workshop

•Eco-Mosque Carnival 2018

CAPACITY BUILDING

Green Technology Installation:

RAIN WATER HARVESTING SYSTEM

Tank capacity:3000L

sand filter , UV filter, water pump, 11 tap waters at wudhu’ area are treated rain water.

LED LIGHTS

MAIWP gave sponsorship RM10,000 for installation of 285 units LED bulbs (18 wt)

LIVING GREEN WALL

The Ecological Air Cleaning and Cooling Systems: a combination of vertical green system (nature concept) with the utilization of hydroponic air-filtering plant and the evaporative cooling system (engineering concept).

MR.THIMBLE: a 4-hole water restrictor which looks like a “button” just before the aerator in the tap to reduce tap water flow: Volume of water (Litres/sec)

Without Thimble: 0.194

With Thimble: 0.103

Green FacilitiesR

ecyc

ling

Cen

tre •Plastic: 19.31 KG

•Paper: 25.55 KG

•Aluminium: 0.5 KG

•Selling to vendor:

•RM 58.60

• (SEPT-OCT 2017)L

esta

ri S

ho

p

•Textiles & Clothes: 56.2KG (348 items)

•Toys: 6.1KG

•Green sale: 104 items = RM329.00

• (SEPT-OCT 2017)

Urb

an G

arden

•Green vegetation: 40 pots

•Flowers: 80 pots

•Flowers: 2 planter boxes

•Vegetables planted on the ground: 4 rows

Green Practices

IMARAH ECO-FRIENDS

Be Green Be Exemplary

Recycling Unit

• Campaign for waste separation

• Selling recyling stuff to vendor

Lestari Shop

•Green sale

•Donation

•Recycle

Urban Garden

•Planting green vegetation

•Vertical farming

•self-watering pots

Special Task

• Fb: Imarah Eco-Friends Surau APIUM

• Promotion & Publicity

As garbage becomes increasingly expensive and difficult to get rid of, the best solution is to reduce waste.

.

.

.REDUCE

minimizing waste at its

source by buying fewer

goods, buy goods with

less packaging, and

use those goods longer

REUSE

reusing goods that

already own,

purchasing used items,

and donating used

items for others

RECYCLING

processing the

discarded materials

into new useful

products

source

reduction are

the most

effective ways

as it prevents

the waste

generation.

reproduce of the same product i.e paper,

bottle, glass, plastics, metal

production of total distintively valuable

products (bio-conversion):

•Garbage/saw dust into bio-fertilizer

•Palm oil mill effluent into biogas

Islamic principle for environmental sustainability: WASATIYYAH

MODERATE in the

treatment of earth resources

Strength

Straightness

Balance

ExcellenceBest

Goodness

Justice

Best keywords to elaborate wasatiyyah or the concept of

moderation in Islam

Benefiting

earth

resources

Excessive

consumption

Wasteful food

consumption

Over production

Resource depletion

QUR’AN & SUNNAH TEACHINGS

• The terminological usage of al-imarah in the

Qur’an i.e., 11:61 and 30:9, indicates the Qur’anic

instructions to observe environmental

sustainability.

ق وإلى ثمود أخاهم صـ ـ ا قال ي وم ٱعبدوا لح

ه غ ـ ن إل ما لكم م ن ۥ هو أنش يره ٱلله أكم م

روه ثمه يہا فٱستغف ف وٱستعمركمٱلرض يي م توبوا إليه إنه رب (٦١)ى قري م مج

Surah Hud (11) 61:

“To the Thamud people (We sent) Salih, one

of their own brethren. He said: “O my

people! Worship Allah, ye have no other

God but Him. It is He who hath produced

you from the earth and settled you therein

(wasta‘marakum). Then ask forgiveness of

Him, and turn to Him (in repentance), for

my Lord is (always) near, ready to answer.”

• Al-Asfahani: the root word for al-‘imarah is‘amara. He defines al-‘imarah as the oppositemeaning to the word kharab which meansdamage. In other words, al-‘imarah is protectingthe structure of construction.

• Ibn Kathir: “He made you prosperous in theearth. You are settled in it and you treasure it.”

• Al-Sa‘di: it points to the idea of vicegerency,i.e., God has granted mankind with a lot ofbounties in material and imperceptible types,whereby they were able to settle down on earth tobuild living place, farming and herdinganimals, and benefitting earth resources inmany other ways.

• Al-Darwish: Allah s.w.t gives the command tomankind to set up their living place on thisearth.

قبة ان ك كيف ينظروا ف ٱلرض فىيسيروا أولم ـ ع

ة منہم أشده ڪانوا قبلهم منٱلهذين وأثاروا قوه

ام أڪثر وعمروها ٱلرض تهم وياء عمروهامه

ـت رسلهم كان فمابٱلبي ن كنليظلمهم ٱلله ـ كانوا ول

(٩)يظلمون أنفسہم

Sayyid Qutb:

• Thamud tribe was described as a kind of heroicpeople who had achieved a great development intheir time.

• “and they cultivated the earth”, means they“opened it up and discovered its treasures”.Allah s.w.t compares the progress of the Thamudpeople with the Makkah society during therevelation time as stated in this ayah “and built itup even better than these are doing.” TheThamud people had a higher standard ofcivilization than the Arabs at that time and werebetter in livings. Nonetheless, the soleachievement of material wealth is not savingmankind from being mislaid to understand thetruth.

Surah al-Rum (30) 9:

“Have they not travelled in the land and seenthe nature of the consequence for those whowere before them? They were stronger thanthese in power, and they dug the earth and built(‘amaraha) upon it more than these havebuilt. Messengers of their own came unto themwith clear proofs (of Allah’s Sovereignty).Surely Allah wronged them not, but they didwrong themselves.”

Surah al-A’raf (7)74: “And remember how He made you inheritors after the Ad people and gave you habitations in the land; ye build for yourselves palaces and castles in (open) plains, and carve out homes in the mountains; so bring to remembrance the benefits (ye have received) from Allah, and refrain from evil and mischief on the earth.”

Al-Tabari: The above Qur’anic ayah sheds light on a story of the Prophet Salih a.s who told his people, the clan of Thamud to be thankful to Allah s.w.t for making them the successors of the land after the ‘Ad people had perished. They were settled down there with their spouses, and they made their home from carving the granite. God had endowed them with a lot of bounties; for the most part they were granted architecture skills to build palaces and residences from the mountains’ wall. For all of these favours they were reminded by their Prophet not to do mischief on this earth.

Muhammad Asad: The elaborate rock-dwellings or tombs decorated with figurine of animals in addition to many other inscriptions carved out of the cliffs in the West of al-Hijr (name of a place in Nothern Hijaz) are still existed until today. This site is known as Madain Salih and it is absolutely demonstrated the great excellence of Thamud’s civilization and power. See the corresponding Qur’anic ayah in Surah al-Hijr (15): 82.

The Qur’anic injunctions to prohibit cruelty on animal as well as not to dominate

natural resources for self-privileged

• Surah al-A’raf (7): 73-74 : “To the Thamudpeople (We sent) Salih one of their ownbrethren; he said: “O my people! WorshipAllah; ye have no other god but Him. Nowhath come unto you a clear (sign) from yourLord! This she-camel of Allah is a sign untoyou, so leave her to graze in Allah’s earthand let her come to no harm, or ye shall beseized with a grievous punishment. Andremember how He made you inheritors afterthe Ad people and gave you habitations in theland, ye build for yourselves palaces andcastles in (open) plains, and carve out homesin the mountains; so bring to remembrancethe benefits (ye have received) from Allah,and refrain from evil and mischief on theearth.”

• Surah al-A’raf (7): 77-78: “Then they ham-strung the she-camel and insolently defiedthe order of their Lord saying: “O Salih! Bringabout thy threats, if thou art a messenger (ofAllah)!” So the earthquake took themunawares, and they lay prostrate in theirhomes in the morning!”

• ‘Abdullah Yusuf ‘Ali: The she-camel was a sign or symbol thatAllah s.w.t sent to the Thamud people as well as a clear reminderfor them to humbly listen to their Prophet’s advise. Prophet Salih a.sused to warn the superior groups from oppressing the poor one. Atthat time, there was a scarcity of water and the arrogant orprivileged classes tried to prevent the access of the poor or theircattle to the springs. Like water, pasture was considered to beaccessed freely from nature without favour to any particular group.Nevertheless, the arrogant ones of the Thamud people sought tomonopolies the grazing land exclusively.

• Rashid Ridha: the naqat Allah (God’s she-camel) indicated in theabove ayat was not owned by anyone, and was therefore to beprotected by the people of Thamud. He further describes that theparticular stress placed by the Prophet Salih a.s on good treatmentof this animal was obviously due to the cruel and arrogant attitudedisplayed by the tribe, which was bore out by the subsequent ayatthat those people “act wickedly on earth by spreadingcorruption” and “glorified in their arrogance towards all whowere deemed weak”. In this case, Allah s.w.t put the she-camel asa test for them to act accordingly. Unfortunately, instead of givingjustifiable rights to the poor people, the superior party hamstrungthe helpless she-camel and slew her meanly. In consequence,“al-rajfah” overtook them.

Sunnahteachings

The Prophet s.a.w was once told his

companion, Sa‘ad, that he was using an

excessive amount of water to make ablution,

wudhu’ by saying, “do not waste (water)”. Sa’ad

then asked whether there could ever be wastage

if water was used for the purpose of wudhu’.

The Prophet’s reply was, “Yes, even if you are

doing that by a flowing river.” (Sunan Ibn

Majah)

According to this hadith, a Muslim must make

every effort not to waste ‘anything’, for the vital

elements of life should be conserved.

“There is none amongst the Muslims who plants

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

or an animal eats from it, but is regarded as

charitable deeds (sadaqah)for him”

(Sahih al-Bukhari)

“If the Hour starts to happen and in the hand

of one of you is a palm shoot or seedling; then

if he’s able to plant it before the Hour happens,

then let him plant it”

(Sahih al-Bukhari/ Musnad Ahmad)

VIDEO ON CULTURAL

TRANSLATION OF SUSTAINABILITY

PRACTICES FROM QURAN &

SUNNAH TEACHINGShttps://drive.google.com/open?id=0B0pIHE8HFZatbjBFSy1nTk1tWE0

“

”

Ethics and awareness are far more

effective in bringing about behavioural

changes. This approach can empower the

enforcement of legal rules and standard

binding on the ground (Izzi Dien, 1992)

“

”

Qaradawi (2001) “solution to environmental problem lies first in the

treatment of humans’ character and making them righteous

people.”

Fazlun Khalid (1992): “…eco-Islamic initiatives are, for the most

part, still at the stage of nominal ecological literacy….education

needs to be remodeled to nurture an understanding of the

natural world and our place in it”.

SEKAPUR SIREH: PENGARAH APIUM

IMARAH GREEN PROJECT: SURAU APIUM

GARIS PANDUAN QUR’AN & SUNNAH DALAM AMALAN KELESTARIAN SURAU

KATA-KATA ALUAN DEKAN SUSTAINABILITY SCIENCE RESEARCH CLUSTER

AMALAN SURAU LESTARI:

- MENJIMATKAN PENGGUNAAN AIR PAIP

- MENJIMATKAN PENGGUNAAN TENAGA ELEKTRIK

RAKAN STRATEGIK

CARTA ORGANISASI PENGGERAK IMARAH GREEN PROJECT: SURAU APIUM

-MENGURUSKAN SAMPAH SECARA SISTEMATIK MENGHIJAUKAN PERSEKITARAN & MENINGKATKAN BIODIVERSITI

GLOSARI

PENGENALAN KONSEP ECO-MOSQUE

CABARAN PELAKSANAAN BUDAYA LESTARI

GALERI FOTO

STRATEGIC PARTNERSHIP

UM

• Zero Waste Campaign

• Water Warriors

• Living Green Wall

• JPPHB

GOV./PRIVATE SECTORS/NGO

• MAIWP

• IKIM

• JAKIM

• JAWI

• SWCorp

• IAIS

• Musolla Al-Furqan SK Bukit Damansara

• Life Tree Sdn. Bhd

• NGO GoGreen

• NGO GRASS Malaysia (Group Alam Sekitar Sejahtera)

CONCLUSION

• It is hoped that knowledge transfer and capacity building related to

sustainability practices shall influence APIUM community to subscribe pro-

environmental behaviour in a comprehensive manner.

• Students who have been introduced with an integrated knowledge regarding

sustainability practices and Islamic teachings are expected to be the role

model of green practices in their circle of influence.

PHOTO GALLERY

IMARAH GREEN PROJECT 2017

UPCYCLING ACTIVITIES

URBAN GARDEN

Maps

our

office

89,526,124$That’s a lot of money

100%Total success!

185,244 usersAnd a lot of users

Thanks for your support!

asmawatimuhamad@um.edu.my

imarahecomosque@gmail.com

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