Islamic values, beliefs and traditions provide an effective and comprehensive solution to the current environmental challenges faced by the human race. According to Islamic law, the basic elements of nature – land, water, fire, forest, and light – belong to all living things, not just human beings. Islam has a rich tradition of highlighting the importance of environmental protection and conservation of natural resources.
The Holy Qur’an and Sunnah are a guiding light to promote sustainable development in Islamic countries as well as around the world. Allah commands human beings to avoid doing mischief and wasting resources as these acts cause degradation of the environment. The privilege to exploit natural resources was given to the mankind on a guardianship basis, which implies the right to use another person’s property on the promise that it will not be damaged or destroyed.
Hadiths or the traditions of Prophet Mohammad also deal extensively with various aspects of environment including resource conservation, land reclamation and environmental hygiene. Prophet Mohammad discouraged overconsumption, luxury, and lavishness and encouraged moderation in all walks of life.
“Whoever plants a tree and diligently looks after it until it matures and bears fruit is rewarded,” (Musnad)
This article aims to explain importance of environment in Islam and its direction to humans to safeguard it.
THE SACREDNESS OF THE ENVIRONMENT
God says in the Holy Qur’an that:
We created not the heavens and the earth and all that is between them in play (Al-Dukhan, 44:38)
He also says that: We created not the heavens and the earth and all that is between them save with truth … (Al-Hijr, 15:85)
These verses tell us that there is a meaning and a purpose behind God’s creation. The created environment is not just a random form, but rather a rejection of the Truth, which is one of the Divine names. Indeed, the environment manifests and reflects a number of the Divine Names and Qualities. These Qualities are made known to us by the Creator’s own description of Himself in the The Holy Qur’an. Four of these Divine Names are given in the following verse:
He is the First and the Last, the Outward and the Inward … (Al-Hadid, 57:3).
What do we understand by the name the Outward (Al-Thahir)? The Outward is that which surrounds us, hence our natural surroundings, the environment. Thus God is informing us that the environment is a reflection of the Name Al-Thahir. This is confirmed by the following verse:
Unto God belong the East and the West. So wherever ye turn, there is the face of God. (Al-Baqara, 2:115)
These two verses confirm the mystery of the presence of God in the natural world. This natural world was created by Him, for His purpose and that in itself confers upon the natural environment a sacredness which must be recognised by all believers. This, then, means that all believers must have the utmost care and respect towards nature. Moreover, believers must also recognise that after He created the world, God did not just leave creation to be an independent reality existing by itself. God says in the Holy Qur’an:
God produceth creation, then He reproduceth it … (Al-Rum, 30:11) And also: … He multiplieth in creation what He will … (Fatir, 35:1) And of course all of this happens through God’s knowledge: … not a leaf falleth but He knoweth it (AlAn‘am, 6:59)
These verses make very clear God’s activity and knowledge in His creation. The believer must be fully aware of this activity and knowledge and ponder the consequences of everything he does as he interacts with the environment. God is active in His creation now; and He knows every detail. Two further points about creation which serve to increase our reverential attitude toward it are given in the following verses:
Assuredly the creation of the heavens and the earth is greater than the creation of mankind; but most of mankind know not (Gha’r, 40:57) and …Thou canst see no fault in the Beneficent One’s creation … (Al-Mulk, 67:3)
The natural phenomena of the environment are referred to as ‘ayat’ (signs), which is the same word used to describe the verses of the Qur’an.
Lo! In the creation of the heavens and the earth and in the difference of night and day are signs for men of understanding (Aal ‘Imran, 3:190)
Lo! In the difference of day and night and all that Allah hath created in the heavens and the earth are signs, verily, for folk who ward of evil. (Yunus, 10:6)
This shows us that the environment can be viewed as a cosmic Qur’an, with natural phenomena corresponding to the verses of a book which are to be read. These verses may be read, as the two above verses remind us, by men of understanding and folk who ward off evil.This means that there are lessons to be learned from the environment. By just observing, or being in nature we should be able to gain some profound knowledge or insight into the workings of the cosmos, about the Creator or indeed about ourselves. The sacred significance of the phenomena of virgin nature is also made explicitly clear by the verses of the Qur’an themselves.
God takes oaths by many of the natural phenomena:
By the Sun and her brightness (Al-Shams, 91:1); By the Night when it enshroudeth (Al-Layl, 92:1)’, I swear by the planets (Al-Takwir, 81:15) etc.
The Qur’an is absolutely remarkable for the range and depth and subtlety with which it makes reference to the phenomena of virgin nature; no other scripture contains so many references to the beauties of the natural world. Many chapter headings indicate the importance of the natural world, such as: ‘Thunder’, ‘The Star’, ‘The Moon’, ‘The Sun’, ‘Dawn’, ‘Morning Hours’, ‘The Sand Dunes’, ‘Smoke’, ‘The Winnowing Winds’, ‘Iron’, The Ants’, ‘The Bees’, ‘The Spider’, ‘Cattle’, ‘The Elephant’, ‘The Fig’, and so on. This constant reference to the phenomena of virgin nature invites people to contemplate, to meditate, to reflect on the signs of virgin nature as being expressions of the Divine creativity, and thus of being holy in their very substance.
Man’s rights and responsibilities toward the environment are summarised by the Qur’anic word khalifa (viceroy, representative, steward) which God uses to describe Adam (p.b.u.h.) to the Angels:
Lo! I am about to place a viceroy on earth (Al-Baqara, 2:30)
God also says about all human beings: He it is Who has made you viceroys on earth … (Fatir, 35:39)
Human beings, then, are God’s representatives on earth. Human beings are His stewards. Human beings must then act and live responsibly in this world. This means that if human beings are not charged with maintaining the world, or tending to it, they must at least not destroy it! Humans are on earth for a limited time and whatever they need for survival is already present on earth. Their provision, as that of all other living beings on the earth has been promised. God states …
There shall be for you on earth a habitation and provision for a time (Al-Baqara, 2:36)
Islamic teachings elevate environmental consciousness to a spiritual and ethical level. Nature is not merely a backdrop to human existence—it is a reflection of divine wisdom and a living testament to God’s presence. To preserve it is to uphold a sacred trust.
The author is a Lawyer based out of Bangalore.
