A comprehensive review published in the journal Social Sciences has identified 89 verses across 42 chapters of the Holy Qur’an that directly address environmental health—covering everything from water conservation and biodiversity to waste reduction and climate change. Combined with the teachings of Prophet Muhammad (PBUH) in the Hadith and Sunnah, these Islamic principles offer a complete framework for protecting our planet.
The research, conducted by Dr. Nur Adibah Mohidem from Universiti Sains Islam Malaysia and Professor Zailina Hashim from Universiti Putra Malaysia, demonstrates that Islam’s approach to environmental protection is not just spiritual—it is scientifically sound and urgently relevant.
The Environmental Crisis Through an Islamic Lens
The World Health Organization defines environmental health as the science of preventing human injury and illness by identifying and limiting exposure to hazardous agents in water, air, soil, and food. But Islam offers something deeper: a moral and spiritual framework that makes environmental protection a religious duty.
According to the study, when people understand that protecting the environment is an act of worship, their motivation transforms. “If a man believes that the only reason for protecting the environment is to benefit from it, he may misuse or destroy it,” the researchers explain. “But when environmental preservation is seen as a public duty because current and future generations have the right to a protected environment, behaviour changes fundamentally.”
This perspective is desperately needed. The United Nations warns that we are approaching irreversible tipping points on climate change, biodiversity loss, and pollution. Yet global action remains insufficient. Could religious teachings provide the missing motivation?
What the Qur’an Says About the Environment
The research team conducted a thorough analysis of the Qur’an, identifying verses that address environmental themes. The results are striking.
Table 1: Environmental Themes in the Holy Qur’an
| Environmental Aspect | Number of Verses | Example Reference |
|---|---|---|
| Water resource management | 15 | “We made from water every living thing” (21:30) |
| Environmental justice/earth jurisprudence | 14 | “Corruption has appeared on land and sea because of what people’s hands have earned” (30:41) |
| Biodiversity and plant conservation | 13 | “And We send down blessed rain from the sky and grow with it gardens and grain” (50:9) |
| Sustainable gardening | 13 | “It is He who produces gardens, trellised and untrellised” (6:141) |
| Environmental stewardship | 9 | “It is He who has made you successors upon the earth” (35:39) |
| Balanced ecosystems | 6 | “And the heaven He raised and imposed the balance” (55:7) |
| Human impact on environment | 5 | “And do not commit abuse on the earth, spreading corruption” (2:60) |
| Waste reduction/overconsumption | 5 | “And do not waste, for He does not like the wasteful” (6:141) |
| Sanitation | 4 | “In it are men who love to purify themselves” (9:108) |
| System ecology | 3 | “And the earth He laid out for the creatures” (55:10) |
| Climate change | 1 | “When the earth is shaken with its convulsion” (99:1) |
| TOTAL | 89 verses | 42 chapters |
The researchers note that one verse in Surah Al-Hijr (15:22) was identified as particularly comprehensive, connecting multiple environmental themes.
The Water Miracle: Science Confirms Qur’an
One of the most fascinating findings involves water. The Qur’an describes the water cycle in remarkable detail—centuries before scientists understood it.
The process begins with evaporation from the sea. Water vapour rises into the sky due to the sun’s heat. Condensation forms clouds. And then, as modern science discovered only in the 20th century with airplanes and satellites, wind plays a crucial role in combining water vapour with particles to form rain clouds.
The Qur’an stated this clearly 1,400 years ago: “And We send the winds as pollinators, and We send down from the sky rain” (15:22). Another verse explains: “It is Allah who sends the winds, and they stir the clouds, and He spreads them in the sky however He wills” (30:48).
Dr. Mohidem explains: “At the beginning of the 20th century, scientists hypothesised that wind only moved clouds. Only with modern equipment did they discover that wind has a significant function in the actual formation of rain clouds. Yet the Qur’an had already described this process centuries ago.”
This alignment between scripture and science is not coincidental. The Qur’an repeatedly invites readers to observe nature and reflect on its patterns—an approach that encourages both scientific inquiry and environmental appreciation.
Three Principles: Unity, Balance, Responsibility
The study identifies three core Islamic principles that shape environmental attitudes.
First: Unity (Tawhid) . The Qur’an teaches that nature is a complete system where all parts support each other. “The order and regular operation of the entire natural system are disturbed if even one component is affected,” the researchers write. This holistic perspective—recognised by modern ecology only recently—was emphasised in the Qur’an over a millennium ago: “And the heaven He raised and imposed the balance” (55:7-8).
Second: Balance (Mizan) . The universe exists in perfect equilibrium. Every element has a specific purpose. Humans are responsible for maintaining this balance. “Failure to fulfil this responsibility will result in imbalance,” the study warns. This concept directly addresses today’s concerns about tipping points and ecosystem collapse.
Third: Responsibility (Khalifa) . Humans are not the owners of nature—they are stewards, temporary administrators entrusted with care of the planet. “Man is the gardener of the earth, not its leader,” the researchers explain. “He is responsible for his behaviour.” This principle transforms environmental protection from a choice into a sacred duty.
Table 2: Core Islamic Principles for Environmental Protection
| Principle | Arabic Term | Meaning | Environmental Application |
|---|---|---|---|
| Unity | Tawhid | Oneness of Allah | All creation is interconnected; harming one part affects the whole |
| Balance | Mizan | Perfect equilibrium | Humans must preserve nature’s delicate balance |
| Responsibility | Khalifa | Human as steward | We are temporary caretakers, not owners of the earth |
| Public Interest | Maslahah | Care for community | Environmental protection benefits current and future generations |
The Prophet’s Teachings on Cleanliness and Conservation
The Hadith and Sunnah—the sayings and practices of Prophet Muhammad (PBUH)—provide practical environmental guidance that remains relevant today.
Cleanliness is presented as half of faith. The Prophet said: “Purification is half of faith” (narrated by Al-Tirmidhi). This encompasses not just personal hygiene but environmental cleanliness. In another teaching, he stated that removing harmful objects from the road is a branch of faith—elevating simple environmental actions to acts of worship.
Water conservation is emphasised even in abundance. The Prophet instructed: “Do not waste water, even if you are performing ablution on the bank of a fast-flowing river” (narrated by Al-Tirmidhi). This teaching, relevant in water-scarce regions, becomes increasingly critical as climate change threatens global water supplies.
Planting trees is considered charity. The Prophet said: “If a Muslim plants a tree or sows seeds, and then a bird, or a person, or an animal eats from it, it is regarded as a charitable gift for him” (narrated by Al-Bukhari). This transforms tree-planting from an environmental activity into a religiously rewarded act.
The Prophet also prohibited environmental destruction—cutting down trees, polluting water sources, or harming animals unnecessarily. These teachings create a comprehensive environmental ethic that addresses both conservation and pollution prevention.
Islamic Environmentalism in Action
The study highlights several organisations putting these principles into practice. “Ummah for Earth” and “Islamic Relief Worldwide” are among the groups working to protect vulnerable communities and the environment based on Islamic tradition.
In Indonesia, two major Islamic organisations—Muhammadiyah and Nahdlatul Ulama—have launched environmental initiatives. They train “environmental preachers” (Mubaligh Lingkungan) to educate communities about eco-theology. In Central Java, they called for a “jihad” (struggle) against illegal logging and deforestation—using religious language to mobilise action against environmental destruction.
Malaysia has seen Islamic banks incorporate environmental criteria into their operations. The researchers note that corporate social responsibility disclosures by Islamic banks now include: introducing green products, investing in recycling projects, donating to environmental causes, and avoiding financing projects that cause environmental damage.
Even the Hajj pilgrimage is becoming greener. Organisations like Global One have released manuals for eco-friendly Hajj practices, raising awareness about sustainability as part of Islam’s legacy.
Islamic vs. Western Approaches: A Fundamental Difference
The study identifies a crucial distinction between Islamic and Western environmental approaches.
Western environmentalism, particularly since the Scientific Revolution, has largely separated nature from the Divine. Nature came to be seen through mathematical laws, disconnected from ethical and spiritual considerations. Environmental protection became a matter of self-interest—protecting resources for human use, avoiding fines, or maintaining corporate reputation.
Islamic environmentalism, by contrast, is rooted in Divine revelation. Nature is seen as a sign of Allah’s creation, deserving protection regardless of human benefit. The motivation is not self-interest but religious duty—what the researchers call “taqwa-centric” responsibility.
This difference plays out in how companies approach environmental protection. The study identifies five levels of environmental responsibility:
Level 1: Irresponsible – No regard for environment; illegal dumping, fraud
Level 2: Minimalist – Only minimum legal compliance; profit-focused
Level 3: Apathetic – Meets ethical obligations but no voluntary action
Level 4: Tactical – Voluntary CSR activities that also benefit the company
Level 5: Taqwa-centric – Environmental action based on religious duty, regardless of profit
At the taqwa-centric level, companies protect the environment even when it doesn’t benefit them financially—because they answer to a higher authority. The researchers cite the Saudi government’s investment of SAR 35.5 billion to expand Makkah’s Grand Mosque, serving over 6 million pilgrims annually, as an example of prioritising environmental and community needs over narrow interests.
Education: The Path Forward
The research reveals that Islamic environmental education can transform behaviour. Studies from Indonesia show that schools incorporating Islamic environmental principles produce students with stronger environmental consciousness.
At Senior High School 4 in Kendari, Indonesia, Islamic learning techniques directly impacted how students relate to their environment. The programme included environmental health education, environment-based school activities, and intensified social awareness.
The Adiwiyata Program in Indonesian schools aims to create environmentally responsible students through quality educational governance. The programme integrates learning and action across four categories: environmentally friendly school policies, environment-based curricula, supportive infrastructure, and participatory action.
However, challenges remain. At one Islamic primary school in Sumerbagung, Indonesia, fewer than 60% of students could create environmental illustrations or develop problem-solving skills. Only a few lecturers were competent in developing environmental health learning materials. This highlights the need for better teacher training and curriculum development.
In Sri Lanka’s Ampara District, a study found that 96.3% of Muslims acknowledged the link between Islam and environmental protection. About 94% agreed that environmental protection and physical health were related. Yet only 33% had the daily habit of keeping their surroundings clean. Knowledge alone is insufficient—it must translate into action.
Climate Change and Islamic Declaration
The Islamic Declaration on Global Climate Change, launched in 2015 by Islamic Relief along with GreenFaith and the Islamic Foundation for Ecology and Environmental Sciences, represents a major step forward. It urges Muslim communities to actively participate in climate action at local, national, and international levels.
The Declaration emphasises personal responsibility in the face of divine judgment. Muslims believe they will be judged based on their deeds—and environmental protection is a deed. This belief provides powerful motivation that secular appeals often lack.
The Declaration frames climate action as a religious obligation, not just a policy preference. It calls on nations and corporations to transition to sustainable energy, reduce consumption, and protect natural systems.
What This Means for Ordinary People
For ordinary Muslims—and indeed for everyone concerned about the environment—this research carries an empowering message: you don’t need to choose between your faith and environmental action. They are one and the same.
When you conserve water, you’re following the Prophet’s teaching. When you plant a tree, you’re earning ongoing charity. When you reduce waste, you’re obeying the Qur’an’s command against excess. When you clean up litter, you’re practicing a branch of faith.
The researchers propose using the Value-Belief-Norm model—a psychological framework for encouraging pro-environmental behaviour—combined with Qur’an-based values that resonate with Muslim populations. This culturally compatible approach could significantly increase environmental consciousness across the Muslim world.
Implications for Policy and Future Research
The study offers several recommendations for policymakers and researchers.
First, environmental education should integrate Islamic principles. Schools, universities, and community programmes can use Qur’anic verses and Hadith to teach environmental responsibility. This approach has proven effective in Indonesia and could be expanded.
Second, interreligious dialogue on environmental issues should be strengthened. The Document on Human Fraternity signed by Pope Francis provides a basis for cooperation between faiths on environmental sustainability. Shared environmental concerns can unite diverse communities.
Third, more research is needed on how Islamic teachings align with modern science. Collaboration between religious experts and scientists can demonstrate that Islamic education complements scientific understanding—not contradicts it.
Fourth, governments should collaborate with Islamic organisations to promote environmental awareness. Mosques, Islamic schools, and religious gatherings offer platforms for reaching communities with environmental messages.
Finally, researchers should investigate factors influencing environmental behaviour—gender, age, socioeconomic status, and spirituality—to design more effective interventions.
Conclusion: Ancient Wisdom for Modern Crisis
The review by Mohidem and Hashim demonstrates that Islam offers a comprehensive, internally consistent framework for environmental protection. With 89 verses across 42 chapters addressing environmental themes, plus extensive guidance in Hadith and Sunnah, Islamic teachings provide both motivation and practical direction.
The principles of unity (Tawhid), balance (Mizan), and responsibility (Khalifa) create an ecological worldview that recognises interconnection, respects limits, and demands stewardship. The concept of taqwa-centric responsibility—environmental action as religious duty—provides motivation that transcends self-interest.
As the world faces unprecedented environmental challenges, these ancient teachings offer fresh relevance. They remind us that protecting the environment is not just a scientific or political task—it is a moral and spiritual one.
The researchers conclude: “Now that the direction and solution are in place, it is up to us to be compassionate and ensure the success of the honourable task of environmental conservation and preservation in order to protect human health.”
For Muslims, the path is clear. For the world, the wisdom is available. The question is whether we will act on it.
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