Environmental protection in Islam is deeply rooted in its comprehensive legal framework, which serves as a complete way of life for the individual, the family, society, the state, and the world. Its most distinguishing feature is its holistic system that regulates an individual’s relationship with their Lord, themselves, their family, their community, and the entire universe. This framework extends to human interactions with stones, trees, water, air, and all components of the surrounding environment. This environment encompasses the natural conditions and external influences affecting humans and all living creatures, including water from seas, oceans, rivers, and valleys; plants and trees; land animals; and marine life. It also includes the atmosphere, meaning that everything related to water, air, flora, and fauna is considered an integral part of the environment.

Articulating the Islamic approach to environmental stewardship requires exploring the depths of the Quran and Sunnah, the traditions of the Companions and righteous predecessors, and the scholarly legacy of Imams and jurists. This exploration is not limited strictly to Sharia (Islamic law) but extends to the broader output of Islamic thought and the practical applications cultivated throughout centuries of Islamic civilization. This civilization has gifted humanity with intellectual, cultural, behavioral, and environmental contributions that fair-minded non-Muslims readily acknowledge.

The Islamic methodology for environmental care rests on three primary pillars: Preservation, Development, and Sustainability. Preservation entails safeguarding all environmental elements and preventing their squandering. Development refers to actively increasing renewable environmental resources. Sustainability ensures the continuous, long-term viability of both this development and preservation.

The Quran highlights the aspect of development in the Almighty’s words: ﴿And remember when He made you successors after ‘Ad and settled you in the land, [and] you take for yourselves palaces from its plains and carve from the mountains, homes. Then remember the favors of Allah and do not commit abuse on the earth, spreading corruption.﴾ [Al-A’raf: 74].

The Jurisprudential (Usuli) Approach: Protecting the Environment through Existence and Non-Existence

From a jurisprudential (Usuli) viewpoint, Islam addresses environmental care from two core perspectives: the perspective of existence (proactive creation and development) and the perspective of non-existence (preventative protection and preservation).

The perspective of existence relates to bringing things into being and nurturing them, while the perspective of non-existence relates to warding off harm and ensuring preservation. This jurisprudential nuance was articulated by Al-Shatibi in his discussion on preserving the “necessities” (Dharuriyyat), which are the overarching objectives (Maqasid) of Sharia. He states in Al-Muwafaqat (Vol. 2 / 8-10, Dar Al-Ma’rifah, Beirut):

“Preserving them occurs through two methods: one is establishing their pillars and affirming their foundations, which means observing them from the perspective of existence; and the second is warding off actual or expected disruption to them, which means observing them from the perspective of non-existence.”

This dual framework applies to environmental protection as follows:

First: The Perspective of Existence (Proactive Development)

From the perspective of existence, God Almighty perfectly designed the elements of the environment so humanity could sustainably benefit from them. He says: ﴿Who perfected everything which He created﴾ [As-Sajdah: 7]. He also says: ﴿And We have placed within the heaven great stars and have beautified it for the observers. And We have protected it from every devil expelled… And the earth – We have spread it and cast therein firmly set mountains and caused to grow therein [something] of every well-balanced thing. And We have made for you therein means of living… And We have sent the fertilizing winds and sent down water from the sky and given you drink from it…﴾ [Al-Hijr: 16–23].

God made the universe subservient to human needs: ﴿It is He who created for you all of that which is on the earth…﴾ [Al-Baqarah: 29]. He subjected the cosmos to humanity for the specific mission of responsible cultivation and civilization-building (Umran): ﴿And He has subjected to you whatever is in the heavens and whatever is on the earth – all from Him. Indeed in that are signs for a people who give thought.﴾ [Al-Jathiyah: 13].

  • Encouraging Afforestation and Agriculture: The Prophet (PBUH) actively encouraged expanding green spaces and cultivating crops. He clarified that striving to develop the environment yields a profound spiritual reward, even when other creatures consume the harvest. As recorded in Sahih Al-Bukhari: “There is no Muslim who plants a tree or sows a seed, and then a bird, or a person, or an animal eats from it, except that it is regarded as a charitable gift (Sadaqah) for him.
  • The Principle of Ultimate Sustainability: Environmental sustainability is treated as an enduring duty, persisting up to the final moments of worldly existence. The Prophet (PBUH) illustrated this in Sahih Muslim: “If the Hour (Doomsday) is established and one of you has a palm shoot in his hand, let him plant it.
  • Reviving Barren Land: Islamic law incentivizes environmental development by granting ownership to those who rehabilitate dead land. As recorded in Sahih Al-Bukhari, the Prophet (PBUH) said: “Whoever revives land that belongs to no one has the most right to it.” Urwah noted that Caliph Umar (may God be pleased with him) ruled by this principle during his tenure.
  • Foresight of the Environmental Future: Anticipating environmental shifts is also part of this proactive approach. The Prophet (PBUH) pointed to long-term ecological cycles, stating in Sahih Muslim: “The Hour will not begin until the land of the Arabs once again becomes meadows and rivers.”

Second: The Perspective of Non-Existence (Preventative Protection)

Equally vital is the perspective of non-existence, which focuses on preventative measures to protect the environment from depletion, pollution, and destruction. This includes:

  • Removing Harm from Public Paths: As narrated in Sahih Muslim: “Faith has over sixty branches, the highest of which is [the declaration] ‘There is no deity but God,’ and the lowest of which is removing harm from the path.” Clearing pathways is framed as a fundamental civic and environmental duty.
  • Protection from Epidemics: To prevent the outbreak of diseases that negatively impact the environment and public health, the Prophet (PBUH) advised in Sahih Muslim: “Cover vessels and tie up waterskins, for there is one night in the year when an epidemic descends…”
  • Prohibiting Environmental Degradation: The Quran explicitly links ecological imbalance to human action: ﴿Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return.﴾ [Ar-Rum: 41]. It strictly forbids environmental sabotage: ﴿And cause not corruption upon the earth after its reformation…﴾ [Al-A’raf: 56], and condemns those who exploit natural resources destructively: ﴿And when he goes away, he strives throughout the land to cause corruption therein and destroy crops and animals. And Allah does not like corruption.﴾ [Al-Baqarah: 205].
  • Domestic Cleanliness as Environmental Protection: Islamic teachings strongly promote general hygiene and domestic cleanliness to prevent environmental harm. The Prophet (PBUH) said: “God is good and loves goodness, clean and loves cleanliness… So clean your courtyards, and do not imitate the Jews.” Ali (may God be pleased with him) praised his wife Fatima for her intense dedication to household cleanliness, noting she would often be covered in dust from her sweeping efforts. Furthermore, historical records (Musannaf of Abd al-Razzaq) show that Caliph Ali ordered the removal of hazards from public roads and mandated that gutters and latrines be diverted away from thoroughfares. The Prophet (PBUH) also explicitly cursed those who pollute shared environments: “Beware of the three acts that provoke cursing: relieving oneself in water sources, in the middle of the road, and in the shade.”
  • Environmental Protection During Warfare: Islam mandates strict ecological preservation even during armed conflict, prohibiting the destruction of flora and fauna. As recorded in Tarikh Dimashq (2/75), when Caliph Abu Bakr dispatched the army to the Levant, he issued a profound ten-point ethical code, which included: “…Do not destroy a home; do not cut down a fruit-bearing tree; do not slaughter a sheep or cow or camel except for food; do not burn palm trees or drown them… You will find people who have devoted themselves to monasteries, so leave them and what they have devoted themselves to.”

The Procedural Aspect and Public Interest in Environmental Policy

Ultimately, the specific legal and administrative procedures for managing environmental preservation, development, and sustainability are delegated to individual societies. Modern state laws governing environmental protection fall squarely under the Islamic legal concept of Al-Masalih Al-Mursalah (unrestricted public interests). This provides the flexibility to implement contemporary laws, regulations, and procedures that effectively achieve the overarching, timeless objectives (Maqasid) of Sharia regarding the environment.

By Masoud Sabri