As with many fields of science, it is essential that issues presented physically in the area of environmental protection are also evaluated from a spiritual perspective. Addressing such matters with their moral and spiritual dimensions often helps raise public awareness and contributes to the resolution of problems. In fact, when environmental protection is considered from this angle, it becomes clear that the issue is not new; Islam has long embraced these concerns. Within religious boundaries, it has established rules that society must follow and has penalized those who violate them in accordance with the conditions of the time. Bringing the environmental issue to the public through this spiritual lens is important in filling a significant gap.
The aim of this article is to present Islam’s perspective on an important matter that closely affects all living beings, such as environmental problems and environmental health. It should be noted that although terms like “environmental problems” or “environmental health” have only recently been addressed as distinct topics, the issues they encompass have long been mentioned in various contexts within the Qur’an and Hadiths, drawing ample attention to them. The fact that these terms do not appear in classical Islamic texts in their modern form does not mean that the topic was neglected or considered unimportant. On the contrary, Islam, which gives due importance to every issue that concerns human beings, has also given ample attention and clarity to this matter. Our task is to organize and bring together the various explanations mentioned in different contexts and align them with today’s understanding of environmental health.
The History of Ecology in Islam
From the perspective of environmentalism, the ecological movement within Islam dates back quite far. This is undoubtedly due to the religion of Islam itself—more specifically, to the Qur’an. When considering that the Qur’an was sent not only to heal the hearts of people and guide them from the darkness of disbelief into the light, purifying both body and soul, but also to bring order to worldly affairs, it is only natural that it addresses both the spiritual and material worlds of human beings. As with all other matters, the Qur’an has also guided Muslims in matters concerning the environment. Therefore, from the very emergence of Islam, the environment has been an important issue for its followers.
Naturally, as both a Prophet and the leader of the Muslims, the first person to actively engage with environmental issues and to warn the believers through his words was the Prophet Muhammad (peace be upon him). Following him, the first caliphs—especially Abu Bakr and Umar—as well as other prominent companions, took an interest in these matters and preserved the Prophet’s environmental teachings (his Sunnah). Although in later periods some aspects of this environmental sensitivity may have been forgotten due to various reasons or preserved only by certain groups, many of its aspects have continued to survive.
Ecology in the Qur’an
No other sacred book speaks to humankind about nature—or more broadly, the universe—as much as the Qur’an. The Qur’an not only provides general insights into how and why the universe was created and the structure of its various elements, but it also guides humanity on how they should relate to it.
1. Ecological Balance
One of the key topics the Qur’an consistently emphasizes regarding the universe is the issue of ecological balance. The Qur’an frequently reminds humankind that everything in creation has been brought into existence with precise measure, order, justice, and balance: “Indeed, We have created everything according to a measure.” (Qamar, 49) “There is nothing whose treasuries are not with Us, and We do not send it down except in a known measure.” (Hijr, 21)
2. Preservation of Ecological Balance
God commands human beings to protect their natural environment and the universe, warning them not to disturb their natural and ecological harmony. Otherwise, it is humanity itself that will suffer the consequences. As seen in the verses below, God draws our attention to the presence of a natural and ecological balance in the universe and then calls upon us to preserve it—otherwise, humankind may face undesirable outcomes:
“And the sky—He raised it and set the balance, so that you may not transgress in the balance. So weigh with justice and do not fall short in the balance.” (Rahman, 7–9) “Corruption has appeared on land and sea because of what the hands of people have earned, so that He may let them taste some of what they have done, so they might return [to righteousness].” (Rum, 41)
There are many direct and indirect instructions in the Qur’an regarding the protection of the natural environment, along with numerous pieces of advice that encourage such preservation. Let’s look at a few examples:
a. Morality and the Environment
In Islam, environmental and ecological problems are also seen as moral issues. The Qur’an establishes a strong link between general moral principles and environmental protection. God not only commands people to preserve nature, but also shows them how to do so—primarily through ethical principles, which carry strong religious motivation. Immoral actions and behaviors are also detrimental to the balance of the environment and the universe. Islam commands noble character at all levels, thereby establishing a moral atmosphere grounded in strong values.
The people who form a morally sound society are those who live in such an environment. Where morally upright individuals reside, goodness and beauty prevail. In such an atmosphere, injustice, envy, jealousy, hypocrisy, and bribery are absent. Instead, modesty, justice, compassion, cooperation, and brotherhood thrive. This means that no matter how physically clean an environment may appear, if it is dominated by moral corruption, it cannot be considered truly clean. Conversely, a morally upright environment does not fall into physical pollution. Now let’s mention some of the immoral behaviors that the Qur’an specifically highlights in relation to this topic:
Wastefulness (Israf)
Today, one of the main causes of environmental pollution and the disruption of ecological balance is undoubtedly wastefulness. Wastefulness exists in household economics, in production and consumption, in industry and technology. Humanity seems to be competing in extravagance. Artificial needs are being created, and natural resources are being consumed unnecessarily.
As a result, the ecological balance is being disturbed, and air and water are being polluted. Thus, for a healthy environment, all forms of wastefulness must be avoided. Humanity must aim for a level of production and consumption that is in proportion to actual needs. The Qur’an addresses wastefulness in the following way: “Eat and drink, but do not be wasteful. Indeed, He does not love the wasteful.” (A’raf, 31) “Do not squander your wealth wastefully. Indeed, the wasteful are brothers of the devils, and the devil is ever ungrateful to his Lord.” (Isra, 27)
As we can see, Islamic teachings forbid wastefulness, promote moderation in all things, encourage sharing of excess rather than hoarding, and teach that human beings are not slaves to material interests, but the most honored of all creation and stewards of the earth. These teachings also promote respect for animals, plants, and the entire order of the universe. In this way, Islam presents the most powerful alternative to the current crisis of environmental degradation.
Corruption (Fesad)
“There are some people whose words about the life of this world may impress you, and they even call upon God as a witness to what is in their hearts. Yet, they are the fiercest enemies. As soon as they leave you, they strive to spread corruption in the land, destroying crops and livestock. God does not love corruption.” (Baqarah, 204–205)
As clearly stated in the verse, those who spread corruption (fesad) do not only harm people and societies—they also cause damage to the natural environment. This is why God forbids such behavior and warns us about the potential environmental consequences of corrupt individuals. Furthermore, the Qur’an gives several examples of nations that, due to immoral behavior such as disbelief, corruption, wastefulness, ingratitude, disobedience, and lawlessness, ended up destroying both themselves and their environment with their own hands. (Saba’, 15–16; Shu‘ara, 134, 146, 148, 176)
b. Worship and Ecology
When Islamic acts of worship are considered in their broader meanings and wisdoms, it becomes clear that they also carry ecological dimensions—especially the pilgrimage (Hajj). During Hajj or ‘Umrah, pilgrims enter into a state of consecration (ihram), and within the sacred boundaries (Haram), they are forbidden to kill animals, cut down trees, or even pick plants. In Islamic law, these violations are considered offenses known as jinayah. Anyone who commits such acts must sincerely seek forgiveness from their Lord. While repentance is the primary condition for forgiveness, offering charity is also prescribed as a religious duty. The amount of charity can range from a small payment to sacrificing a sheep or compensating for the value of the damage.
This is essentially a way of reminding Muslims to be environmentally conscious. Similar lessons can be found in other forms of worship like prayer and fasting. These acts serve to eliminate morally harmful behaviors such as wastefulness and corruption, which are also known to cause environmental damage.
Ecology in the Sunnah
The Sunnah refers to all that the Prophet Muhammad (peace and blessings be upon him) did, said, or approved of. When we talk about “ecology in the Sunnah,” we’re referring to the Prophet’s direct and indirect teachings, actions, and guidance related to the environment, its cleanliness, health, and protection. The Prophet (peace and blessings be upon him) was born in a desert environment. Yet, through the clear and implied messages of the Qur’an, and through his own words, actions, and approvals, he persistently emphasized the importance of preserving nature and worked to transform that arid land into something akin to a paradise in worldly terms. His dedication to environmental protection went far beyond the efforts of many of today’s environmental organizations and institutions.
1. The Prophet’s Ecological Actions
The Prophet Muhammad (peace and blessings be upon him) established environmental care as both a moral and social habit during his lifetime. He personally took part in many initiatives related to the environment. Some of his notable efforts can be summarized as follows:
a. Afforestation
The Prophet (peace and blessings be upon him) had a barren area near Medina turned into a forest, and he declared: “Whoever cuts down a tree from here must plant another in its place.”
b. Designating Protected Areas
As soon as the Prophet (peace and blessings be upon him) migrated to Medina—a place that, although somewhat green, lacked ecological balance and was plagued by diseases such as malaria and tuberculosis—he declared: “O God! Just as Abraham declared Mecca a sanctuary, I too declare Medina to be a sanctuary (haram).” In today’s terms, this haram area can be understood as a “protected zone” or a “national park.” The Prophet (peace and blessings be upon him) further explained: “Its plants are not to be uprooted, its trees not to be cut down, and its animals not to be harmed.”
c. Ecological Urban Planning
The Prophet’s declaration of a protected zone around the city shows that he was a pioneer of what we would today call ecological urban planning—surrounding cities with a green belt. Moreover, the type of housing he recommended and practiced is also noteworthy. He generally encouraged single-story homes with spacious rooms built around a large courtyard or garden. He was especially particular about buildings not being excessively tall.
2. Ecology in the Prophet’s Sayings (Hadiths)
The Prophet Muhammad (peace and blessings be upon him) was not only an active environmentalist in his actions but also frequently offered advice and guidance to Muslims on environmental issues. Here are some examples of his teachings related to ecology:
a. Protection of Trees and Plants
The Prophet (peace and blessings be upon him) said: “If a Muslim plants a tree, and a human, animal, or bird eats from it, it is recorded as a charity for the one who planted it.” “Whoever revives barren land (by irrigating, planting trees, or cultivating it), they will be rewarded by God for this act.” “If you have a sapling in your hand and the Day of Judgment begins, if you are able to plant it before the world ends, then plant it.” The Prophet (peace and blessings be upon him) personally planted around 500 date palms during his lifetime.
b. Protection of Animals and Birds
Ibn Umar reported: “The Messenger of God (peace and blessings be upon him) cursed those who inflicted harm on animals.” Upon seeing a camel struggling to stand under a heavy load, the Prophet (peace and blessings be upon him) said: “Be kind to these mute creatures. Load them only according to their strength.” He also warned: “Anyone who kills even a sparrow without a just cause will be questioned by Allah on the Day of Judgment.” He prohibited disturbing birds’ nests or taking their eggs and chicks.
These hadiths and others like them clearly show that the Prophet (peace and blessings be upon him) strictly emphasized the humane treatment of animals and birds, that they should not be mistreated, neglected, or exploited. He taught that they should be cared for, not overburdened, and not hunted for sport. Through his words and actions, he championed animal rights long before the modern world even began to discuss them.
3. Other Ecological Initiatives of the Prophet (peace and blessings be upon him)
The Prophet (peace and blessings be upon him) also took steps to prevent the spread of contagious diseases by recommending quarantine, advising that sick animals not be mixed with healthy ones, and strictly prohibiting urination or defecation near public walkways, shaded rest areas, or stagnant water sources. He instructed people to keep the front of their homes clean and encouraged the removal of anything harmful from public pathways.
Moreover, he emphasized the protection of natural resources—water, soil, and air—and repeatedly condemned wastefulness. He even forbade the wasting of water while performing ablution beside a river, highlighting that even acts of worship should not involve extravagance.
The Human Element in Ecological Balance
If today’s environmental and ecological problems are to be solved, the first step must be recognizing that these issues are fundamentally human-centered.
Therefore, they must be considered in connection with human activities such as production and consumption, science and technology, industry and agriculture. It is essential to acknowledge the deep interrelation between these sectors and environmental challenges. True solutions can only come through a human-centered approach to environmentalism. However, in this context, the human being must be understood with both spiritual and material dimensions—considered together, never in isolation. When approached this way, environmental problems reveal themselves first and foremost as metaphysical and moral issues. And this is exactly the type of environmental consciousness that Islam proposes and teaches. The mechanistic environmentalism of the modern West can only be truly effective if it is built upon such a foundation.
Whether we are talking about scientific-technological systems or political-economic systems, all must be human-centered. As a result, the most essential moral and legal values must inevitably become defining elements of science, technology, politics, economics, and art. All educational systems and institutions must be restructured accordingly. Otherwise, all scientific and technological developments, supposedly carried out for the well-being of humanity, will be revealed as being done despite humanity—not for it. The environmental crisis we face today is one of the clearest signs of this contradiction.
Environmental health is, at its core, a humanitarian issue. The materialist mindset, driven by selfish interests, is more inclined to exploit human suffering than to solve human problems. For example, many harmful habits and addictions are encouraged for the sake of profit—and at times, even governments become complicit in this.
Today, the world focuses heavily on environmental pollution. However, compared to the problems caused by spiritual pollution, the effects of environmental degradation are much easier to resolve. While environmental pollution harms nature, spiritual pollution harms all of humanity. It leads to the breakdown of the family, the spread of drug addiction, an increase in obscene content, and the exponential rise of injustice. In fact, the problems we see in environmental degradation are nothing more than reflections—outward manifestations—of the pollution within the human soul. Without addressing the human being and re-evaluating the worldview that shapes and guides them, focusing only on surface-level solutions will be futile.
The first step in protecting both humanity and the environment is purifying the human heart from destructive desires and preventing this inner corruption. For this reason, there should be just as much effort and research dedicated to cleansing and elevating the human soul as there is to solving environmental issues. Only by refining and purifying the human spirit, and giving depth to the heart, can we truly protect society—and the environment along with it.
Conclusion
In order to find lasting solutions to environmental problems, the concept of “environmental ethics” must be brought into focus. It must be understood that without acknowledging this concept, it will not be possible to overcome environmental issues effectively. Since environmental pollution is closely related to irresponsible production and consumption, a consciousness about the environment—and an awareness of the need to avoid harming it—must be instilled in people as an inherent part of their character. This awareness must be adopted as a moral value. Environmental pollution can only be resolved when it is addressed through the lens of environmental ethics. Legal penalties and sanctions may help address the issue to some extent, but for a deep and lasting solution, environmental ethics must take root within individuals. Curbing irresponsible consumption is also of great importance.
Religious sentiments have historically played a central role in the establishment of civilizations and the protection of the environment. Throughout history, whenever humanity has constructed works of civilization or achieved acts of beauty and goodness, religion—especially Islam and other faiths—has played the leading role. At the heart of these contributions lies a sincere desire to attain the pleasure of God. This noble spiritual motivation has always played a key part in the good that humanity has produced.
Prof. Dr. Davut Aydüz, Issue: 98, Year: 2012