Islam and ecology:

A deeper understanding

By
Muhammad Hamza Tikka
260554071

Submitted on:
Friday, April 3, 2015
For the last few centuries, humans have impacted the earth in a very grave way. Earth’s

atmosphere has been taking the toll due to deforestation, overpopulation, depletion of natural

resources and in other countless ways. These customs have been so huge in magnitude that the

earth environment has start changing, resulting in climate change.  The severity of these issues

has made it important to carefully examine the basis of relationship between humans and their

ecology. It is particularly important to examine the philosophical ideas that has lead the society

for centuries and to look for alternatives to make the relationship between humans and earth

friendlier and healthier. Muslim worlds makes up to 24% of the global population and it is vital

that these issues be investigated with importance. Islam has preached sustainability,

environmental consciousness and the relationship between the man and its environment but also

has affected the environment in a negative ways much like other Abrahamic religions. The idea

of creation and the dominance of man over the nature as well as the idea of earth being a

temporary testing ground for humans to achieve salvation. The points that supports these

arguments can be presented in three possible way. Firstly, Quranic verses and hadiths have

heavily supported the environment and ecological sustainability and also presents the idea of

creation and doomsday. Following on, Islamic customs and tradition that both support the

environment and the relationship between man and his environment and also presents us with

general ethics and behaviour towards animals. Finally, Islam teaches on on the environment and

their impact on the current day society.

Firstly, Islam represents more than a belief system, it is a way of life and provides guidance in

almost every aspect and point of the human life. Islam offers a variety of text in Quran and

hadith that can be used as inspiration for the basis of environmental policies and laws. Quran is

filled with numerous verses that support the environmental ethics. A verse talking about
corruption and the land states “And do not desire corruption in the land. Indeed, God doesn’t like

corruptors” (Quran 22:77).  This verse is trying to convey the message to discourage land

corruption.  Corruption in land can be thought of as the depletion of natural resources and

corrupting the land of its natural beauty. It implies aversion from the God to corruptors of the

land. This verse is a perfect platform for environmental policies and laws for the protection of

the land and to discourage depletion of natural resources.  Quran states “Indeed, We (God)

offered the Trust to the heavens and the earth and the mountains, and they declined to bear it and

feared it; but man [undertook to] bear it. Indeed, he was unjust and ignorant. (Quran 33:72) This

verse is perfectly describing God’s trust that was offered to the mountains and the heavens but

they refused to bear it, but the man rushed to bear the trust but has only proven to be sinner and a

fool. This verse can be thought of as portraying God’s trust that was place on man with respect to

the environment and ecosystems but man has just thrown the trust away by polluting the

environment and destroying the natural resources. Preservation of water is a major issue in our

society. Water is wasted in huge quantity and water drought have already started appearing in

many rural and urban areas. Quran addresses water preservation by stating “And Allah has sent

down rain from the sky and given life thereby to the earth after its lifelessness. Indeed in that is a

sign for a people who listen." (Quran, 16:65). This verse signifies the mere importance of water

and the relation of water with life. This verse describes the importance of the rain which God

sends down from the skies, and the life which He gives to an earth that was barren and lifeless

without the water. Water holds a special significance in Islamic philosophy because Islam

emerged in very hot and barren climate. Quranic verses and hadith are filled with description of

heaven with rivers and streams of fresh drinkable water. Islam has a lot of incidents and stories

that signifies the importance of water; one of the most prominent incident is when there was a
shortage of water and a major water well was in owned by a rich trader. Muhammad (PBUH)

said that whoever will buy this well will be guaranteed a place in heaven.

Quran has also supported the idea of earth being a temporary testing space for mankind to

achieve salvation and a place that is bound to be perished, when the day of judgement occurs.

Quran says “On the Day the sky is like molten brass and the mountains like tufts of colored

wool. No good friend will ask about his friend even though they can see each other.” (Quran

70:9) This verse depicts that the earth is bound to be destroyed on the day of judgement and

shows the extensive destruction that will happen. The idea of Judgement day negatively portrays

the transience earth’s environment.

Secondly, Islamic Tradition have widely supported the environmental causes, including the

literature, nature and functioned within Islamic cosmos of discourse. This scientific tradition

created the process of formulating the way to address the natural environment.  Islamic art has

various expression in literature, architecture and urban design that encourage a healthy and

natural human behaviour with the environment.  Poetry in Islamic literature plays a vital role in

communicating core ideas and virtues. Abu Nuwas, a prominent poet in the Islamic community

says “In everything there resides a sign of Him, Providing the proof that He is one”. This verse

portrays the idea of God being an entity that resides in everything around humans. Another

Persian poet called Sa’di in his book Gulistan states “I am joyous in the world of nature for the

world of nature is joyous through him”.  This verse is particularly important in understanding the

concept of nature being sustained by the will of God and by destroying nature, human are

committing against the will of God. Another Sufi Turkish, Yunus Emre writes “The Rivers in

Paradise flow with the word Allah, Allah, and every loving nightingale He sings and sings Allah

Allah”.  Mystics in Islam have been inspired and loved nature immensely. They claim to have
been able to hear the prayer of all creatures in nature and they believe that nature is praising and

worshipping God at all times.

A major tradition in the Islamic history is the concept of hima (Inviolate zone). There is an

ancient Arabic Tradition of setting aside land certain land. Muhammad (PBUH) declared the area

to be a public asset. It was the duty of the Khalifa (Stewards) to ensure the protection of hima. In

the seventh century, Muhammad declared the holy city of Medina, “to be a sanctuary; its trees

shall not be cut and its game shall not be hunted.” Medina has always been known as a protected

zone from environmental depletion and violence. Many of the Middle Eastern communities are

bringing back the idea of hima and its working fine for many of the hima (Inviolate zone) lasted

for centuries and environment flourished under the guaranteed protection offered by the

Tradition of hima. There is a hadith from Shahih Al-Bukhari and it says “ "Both legal and illegal

things are evident but in between them are doubtful (unclear) things, and most of the people have

no knowledge about them. So whoever saves himself from these unclear things, he saves his

religion and his honor. And whoever indulges in these unclear things is like a shepherd who

grazes (his animals) near the Hima (the private pasture) of someone else, and at any moment he

is liable to get in it. (O people!) Beware! Every king has a Hima and the Hima of Allah (SwtA)

on earth is His illegal things (ie, His forbidden things). Beware! There is a piece of flesh in the

body if it becomes good (ie, reformed), the whole body becomes good, but if it gets spoiled, the

whole body gets spoiled and that is the heart."  This Hadith is very important in understanding

the concept of Hima and how important it is for Muslims to protect and preserve the territories

that have been declared as protected and inviolate zones. There are notably five types of hima in

Islamic Traditions: First, Area where the gazing of domestic animals is prohibited. This

Particular type is beneficial to natural animals, whose mere existence depends on those lands.
Second, Areas that have restricted grazing of animals to certain seasons. Third, beekeeping

reserves, where grazing is restricted during flowering. Grazing of domestic animals in rural areas

tend to destroy the flowers that the bees depend on. Forth, Forest areas where the deforestation is

prohibited. This type of hima is the hold a special significance in the protection of forest and

conservatories. Many of the Islamic scholars are trying to implement this type of hima to forests

to protect them of deforestation and degradation. Middle Eastern, Environmentalist are bringing

back this particular type of hima to protect woodlands, grasslands and wetlands. Five himas have

already been established in Lebanon and people have already started benefiting from the

environment and ecotourism that has increased in himas. Fifth, reserves managed for welfare of

the particular village, town or tribes. This Hima protects and manages territorial reserves for the

benefit or welfare of particular village. The tradition of Hima, if applied to the Islamic modern

Eco theology, will be very beneficial for the environment of many areas that are suffering due to

severe deforestation and environmental destruction.          

One of the most important tradition in Islam are the dietary laws. Muslims are only permitted to

eat the meat that has been slaughtered according to the ways that are considered halal. The basic

idea behind the halal slaughtering of animals is that animals are slaughtered in the name of God.

This shows that only God has dominance over the animals. According to Islamic tradition

humans are not allowed to hunt animals for sport, Hunting is only permitted for food gathering.

Islam also prohibits animal cruelty, Muhammad (PBUH) disliked people that mistreated animals

and preached kindness and compassion towards animals. Muhammad(PBUH) was a Shepherd in

in his childhood and he is known to always have affections for animals. The Quran describes that

animals form communities, just as humans do: "There is not an animal that lives on the earth, nor

a being that flies on its wings, but they form communities like you. Nothing have we omitted
from the Book, and they all shall be gathered to their Lord in the end" (Quran 6:38).  Although

animals do not have free will, they follow their natural, God-given instincts and in that way they

submit to the will of God.

Lastly, the primary source of teaching about the natural environment is the Quran, in which the

foundation of the relation between human being and environment are stated with great detail.

According to Seyyed Hossein Nasr, the main school of Islamic theology or kalam, did not pay

much attention to the “theology of nature” which would be important in present day

environmental crises. Mysticism in Islam had played a vital role in spreading Islam. Sufism in

Islam is very passionate for the love and affection for the environment. The Naqshbandiya part

of Sufism believe that God exist in everything from trees to stone and everything in the world is

related and worships God. They believe that hurting the environment is directly related to the

disobeying God. Sufism has had a prominent role in showcasing Islam as environmentally

ethical.

Islamic Teaching regarding nature and environment cannot be fully understood without the

conception that the man was protector of nature in every aspects has now become the destroyer.

Islamic teaching can be classified into multiple stages. The major stages in Islam include Tawhid

(Oneness of God), Ayat (Signs), Khalifa (Stewardship), Amana (Trust) and all of these teaching

are greatly related to the environment of human beings. Tawhid sets the basis of Islam, Tawhid

means believing in the oneness of God. The concept of Tawhid is stretched in Islam to include

the whole of universe originating from oneness of God and that God is the owner and protector

of everything in the Universe. Tawhid focuses on a psychological and behavioral attitude that

demands a relationship with the One and Only Creator. This excludes any similar relationship

with anyone else. Quran says “To God belongs all that is in the heavens and on earth” (Quran
4:16). This portrays God as the sole possessor of everything that exists on Earth. The concept of

Ayat (Sign) is also important regarding the ecological teaching of Islam. The nature is described

in Quran as possessing the signs that reflects God. The concept of Caliph in Islam is an important

one. Quran says “It is He that has made you caliph (vicegerent), over the earth.” (Quran, 6:165).

This verse can be thought of as Quran directly speaking to the followers and says that God made

Humans caliph (Guardian) over earth and it’s is man's job to protect earth from any Harm. The

concept of amanah is also very important in the religious teaching of Islam amanah means trust,

the trust that was bestowed on mankind by God to protect and preserve the natural environment.

It is also related to the idea that god has trusted human beings with the environment and they

should protect the environment, just as people protect the belongings of a friend or a colleague.   

In conclusion, Islam has preached environmental ethics in numerous ways through the scripture

of the Quran and hadiths. This concept Quran has verses that supports the idea of environmental

ethics by talking about the corruption of land and resources and the trust that was bestowed upon

the man by his creator and how that trust to preserve and protect the environment has been

thrown away through destruction and devastation of the ecosystems. Water in Islam is also an

integral part and conserving water has been encouraged through verse in Quran that portray

water as the only life source to humans. Quran also depicts some concepts that can be harmful

for the environment. The idea of creation, where mankind is sent on earth for an ultimate test to

achieve salvation depicts earth as a temporary arena which is bound to be destroyed on the

judgement day. Islamic Traditions have also supported the idea of environmental ethics, Islamic

art and literature played a vital role in encouraging people to respect and love the environment. T

The role of Islam’s Sufis is very important to presenting a positive and healthy relationship
between humans and their ecology. A major Islamic tradition of hima (Inviolate zones) sets the

basis of Islamic policies related conservation of forest, and the preservation of grassland from

domestic animals. The tradition of Hima has resulted in very inviolate places such as Medina.

Islam also prohibits animal cruelty. Muslim are not permitted to hunt for sports but hunting is

only acceptable as a source of food. Islamic teachings and customs also promote environmental

and ecological perseverance. Islamic teaching about the nature can be fully understood in a five

stage system starting from the tawhid to the teaching of amanah (Trust). Tawhid in Islam related

to belief of oneness of God. Tawhid is related to environment because it depicts everything in the

world as having the same origins related to God. Islam teaches about environment with Ayats

(signs), the nature is described as having the signs of God. The Khalifa (Caliph) in Islam has

been given various qualities including the protection of the environment. Amanah (Trust) teaches

about the trust that has been place on man’s shoulder with regards to the protection of the

environment. Islam has enough base in its religious text and teachings to make up for solid laws

and policies to protect nature. The earth ecological situation is absolutely desperate and in a need

of strong political reforms and laws to protect the nature for the betterment and prosperity of

mankind.
 Bibliography

1. Bhatti, Akhtar K. The Holy Quran on Environment. Karachi: Royal Book,

2. Nasr, Seyyed Hossein. Islam and Environmental Crisis. Washington: MAAS

Journal of Islamic Science, 1990. Print.

3. Dahnhart, Thomas. Change and Continuity in Indian Sufism. Delhi:

D.K.Printwood, 2002. Print.

4. Foltz, Richard C. Islam and Ecology. Cambridge: Harvard, 2003. Print.