15.2.4 Environmental Ethics

Caring for the Earth as Part of Faith

Environmental ethics in Islam begins with a simple but profound idea. The universe is a creation of Allah, not ours, and we are responsible before Him for how we treat it. The Prophet ﷺ did not speak about “environmentalism” in modern terms, but many of his teachings establish a clear way of relating to animals, plants, water, land, and all living things. For a Muslim, caring for the environment is not a hobby or a political idea. It is part of worship, part of following the Sunnah, and part of preparing for the Day of Judgment.

The Qur’an repeatedly reminds us that everything around us is a sign of Allah. When a believer remembers this, it becomes impossible to see nature as meaningless material to be used without limits. Allah says:

اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ
God is the One who created the heavens and the earth
> “Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for people of understanding.”
(Qur’an 3:190)

Seeing the world as a place filled with signs also means that harming the environment is not only a material loss. It is a loss of visible signs that remind people of Allah, His wisdom, and His mercy.

Stewardship and Trust (Amanah and Khilafah)

The Qur’an describes human beings as “khulafa” on earth, which means successors or stewards. We are not the creators of the earth, so we do not have absolute freedom to do whatever we wish with it. We hold a trust from Allah, and every trust will be questioned on the Day of Judgment. Allah says:

وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً
“And [mention] when your Lord said to the angels, ‘Indeed, I will place upon the earth a successive authority (khalifah).’”
(Qur’an 2:30)

He also says:

إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنسَانُ
“Indeed, We offered the Trust (al-amanah) to the heavens and the earth and the mountains, and they declined to bear it and feared it, but man [undertook to] bear it.”
(Qur’an 33:72)

These verses frame our relationship with the environment. We are answerable to Allah for how we use natural resources, how we treat animals, and whether we protect or destroy life systems around us. The Prophet ﷺ lived this understanding in daily practice. His teachings about waste, cruelty, and mercy to all creatures are practical guidance for how a steward behaves.

Moderation and Avoiding Waste (Israf)

One of the strongest themes in Islamic environmental ethics is the prohibition of wastefulness. Waste is not only disliked, it is condemned in the Qur’an. Allah says:

وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ
“But do not be wasteful. Indeed, He does not love the wasteful.”
(Qur’an 6:141)

Even when a person is surrounded by abundance, the standard remains the same. Wastefulness is a spiritual disease, because it shows ingratitude and arrogance toward Allah’s blessings. The Prophet ﷺ taught moderation in the use of water, even in worship. It is narrated that he saw Sa‘d رضي الله عنه using a lot of water for wudu and said:

مَا هَٰذَا السَّرَفُ يَا سَعْدُ؟
“What is this waste, O Sa‘d?”
Sa‘d said, “Can there be wastefulness in wudu?”
He ﷺ replied:
نَعَمْ، وَإِنْ كُنْتَ عَلَى نَهَرٍ جَارٍ
“Yes, even if you are on a flowing river.”
(Musnad Ahmad)

This simple situation explains a deep rule. Even in acts of worship, even when resources seem endless, a Muslim is not allowed to waste. Water in this hadith can represent all resources: food, energy, land, and materials.

For modern life, this means that habits of overconsumption, constant buying, and careless use of energy or food have a direct link to disobedience. A believer aims for balance, uses what is needed, and leaves what is excess.

Planting, Cultivation, and Long-Term Care

Planting and caring for the earth is described by the Prophet ﷺ as a form of continuous charity. This makes environmental care something that benefits a person even after death. The Prophet ﷺ said:

مَا مِنْ مُسْلِمٍ يَغْرِسُ غَرْسًا، أَوْ يَزْرَعُ زَرْعًا، فَيَأْكُلُ مِنْهُ طَيْرٌ، أَوْ إِنْسَانٌ، أَوْ بَهِيمَةٌ، إِلَّا كَانَ لَهُ بِهِ صَدَقَةٌ
“No Muslim plants a tree or sows a crop, and then a bird, or a person, or an animal eats from it, except that it is recorded for him as charity.”
(Sahih al Bukhari, Sahih Muslim)

In another narration, he ﷺ said:

إِنْ قَامَتِ السَّاعَةُ وَفِي يَدِ أَحَدِكُمُ الْفَسِيلَةُ، فَإِنِ اسْتَطَاعَ أَلَّا تَقُومَ حَتَّى يَغْرِسَهَا، فَلْيَفْعَلْ
“If the Hour (Day of Judgment) is established and in the hand of one of you is a small plant, and he is able to plant it before it takes place, let him plant it.”
(Musnad Ahmad)

These words show that planting and improving the environment is valuable in itself, regardless of whether we see the results. Even at the end of time, when no one will benefit in worldly terms, planting is still an act beloved to Allah.

The Prophet ﷺ encouraged greening the earth, with the awareness that every creature that benefits from what we plant becomes a witness for us on the Day of Judgment.

Kindness and Justice to Animals

The teachings of the Prophet ﷺ about animals show that their rights are part of Islamic law. They are not objects without feeling, but living beings that glorify Allah in their own way. Allah says:

وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُمْ
“There is no creature on the earth nor bird that flies with its wings, except that they are communities like you.”
(Qur’an 6:38)

The Prophet ﷺ connected kindness or cruelty to animals directly with reward and punishment. He ﷺ said:

بَيْنَمَا رَجُلٌ يَمْشِي، فَاشْتَدَّ عَلَيْهِ الْعَطَشُ، فَنَزَلَ بِئْرًا فَشَرِبَ مِنْهَا، ثُمَّ خَرَجَ، فَإِذَا كَلْبٌ يَلْهَثُ يَأْكُلُ الثَّرَى مِنَ الْعَطَشِ، فَقَالَ الرَّجُلُ: لَقَدْ بَلَغَ هَذَا مِثْلُ الَّذِي بَلَغَ بِي، فَنَزَلَ الْبِئْرَ فَمَلَأَ خُفَّهُ، ثُمَّ أَمْسَكَهُ بِفِيهِ حَتَّى رَقِيَ، فَسَقَى الْكَلْبَ، فَشَكَرَ اللَّهُ لَهُ، فَغَفَرَ لَهُ
“A man was walking and became very thirsty. He found a well and went down into it and drank, then came out. He saw a dog panting and eating the moist earth because of thirst. He said, ‘This dog has reached the same state of thirst that I was in.’ So he went down again, filled his leather sock with water, held it in his mouth, climbed up, and gave the dog water to drink. Allah appreciated his deed and forgave him.”
They said, “O Messenger of Allah, is there a reward for us in serving animals?”
He said:
فِي كُلِّ كَبِدٍ رَطْبَةٍ أَجْرٌ
“In every living being with a moist liver (every living creature) there is reward.”
(Sahih al Bukhari, Sahih Muslim)

On the other hand, he ﷺ described the punishment for cruelty:

عُذِّبَتِ امْرَأَةٌ فِي هِرَّةٍ حَبَسَتْهَا، لَا هِيَ أَطْعَمَتْهَا وَلَا سَقَتْهَا، وَلَا هِيَ تَرَكَتْهَا تَأْكُلُ مِنْ خَشَاشِ الْأَرْضِ
“A woman was punished because of a cat which she imprisoned until it died. She neither fed it nor gave it water when she confined it, nor did she let it free so it could eat from the insects of the earth.”
(Sahih al Bukhari, Sahih Muslim)

From these and other narrations, scholars derived practical rules. Animals must be fed and not overburdened. They must not be hit on the face, tortured, or killed without a valid reason. Hunting for sport alone is discouraged or forbidden. When animals are slaughtered for food, it must be done in the quickest and most merciful way possible. The Prophet ﷺ said:

إِنَّ اللَّهَ كَتَبَ الإِحْسَانَ عَلَى كُلِّ شَيْءٍ، فَإِذَا قَتَلْتُمْ فَأَحْسِنُوا الْقِتْلَةَ، وَإِذَا ذَبَحْتُمْ فَأَحْسِنُوا الذِّبْحَةَ، وَلْيُحِدَّ أَحَدُكُمْ شَفْرَتَهُ، وَلْيُرِحْ ذَبِيحَتَهُ
“Allah has prescribed excellence in everything. So when you kill, kill in the best manner, and when you slaughter, slaughter in the best manner. Let one of you sharpen his blade and let him relieve his animal.”
(Sahih Muslim)

Through these teachings, the Prophet ﷺ taught that every living creature has a right that humans must respect, because all life belongs to Allah.

Protecting Resources in Peace and War

The Prophet ﷺ also taught environmental responsibility in times of conflict. Even in war, Muslims were instructed to avoid harming noncombatants and to protect nature from pointless destruction. When sending armies, he ﷺ would advise:

اغْزُوا بِسْمِ اللَّهِ... وَلَا تَغُلُّوا، وَلَا تَغْدِرُوا، وَلَا تُمَثِّلُوا، وَلَا تَقْتُلُوا وَلِيدًا
“Fight in the name of Allah... Do not steal from the spoils. Do not betray. Do not mutilate. Do not kill a child.”
(Sahih Muslim)

In other narrations, the instructions include not cutting down trees or burning crops without necessity. The aim was to limit harm and keep the earth livable after conflict. This shows that damaging the environment is not an acceptable way to harm an enemy, because it also harms innocent people, animals, and future generations.

In times of peace, the Prophet ﷺ protected shared resources like water and grazing land. He ﷺ said:

الْمُسْلِمُونَ شُرَكَاءُ فِي ثَلَاثٍ: فِي الْكَلَإِ وَالْمَاءِ وَالنَّارِ
“The Muslims are partners in three things: in pasture, in water, and in fire.”
(Sunan Abu Dawud)

This indicates that some resources are common goods that should not be monopolized or ruined. Abusing such shared blessings harms the entire community and contradicts the Prophet’s guidance.

Cleanliness, Purity, and Public Spaces

Islamic law pays close attention to cleanliness, which directly affects environmental conditions. Taharah, or ritual purity, is not just a private matter of worship. It shapes how Muslims relate to public spaces and natural surroundings. The Prophet ﷺ said:

الطُّهُورُ شَطْرُ الإِيمَانِ
“Purity is half of faith.”
(Sahih Muslim)

He also strongly warned against polluting places that people use. He ﷺ said:

اتَّقُوا اللَّاعِنَيْنِ
“Avoid the two actions that cause curses.”
They asked, “What are the two actions that cause curses, O Messenger of Allah?”
He said:
الَّذِي يَتَخَلَّى فِي طَرِيقِ النَّاسِ، أَوْ فِي ظِلِّهِمْ
“The one who relieves himself on the people’s pathways, or in their shade.”
(Sahih Muslim)

This hadith establishes respect for shared spaces. Roads, pathways, and places of shade must be kept clean. In another hadith, removing harmful things from the road is described as an act of charity:

وَتُمِيطُ الْأَذَى عَنِ الطَّرِيقِ صَدَقَةٌ
“And removing something harmful from the road is charity.”
(Sahih al Bukhari, Sahih Muslim)

Today this includes not littering, avoiding harmful dumping of waste, and taking responsibility for the cleanliness of streets, parks, rivers, and seas.

Balance and Harmony With Creation

The Qur’an speaks of balance in the universe, and warns humans not to break this harmony. Allah says:

وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ * أَلَّا تَطْغَوْا فِي الْمِيزَانِ
“And He raised the heaven and set up the balance, so that you do not transgress in the balance.”
(Qur’an 55:7–8)

This balance includes physical laws and also the natural order on earth. If humans overexploit lands, seas, and forests, the balance is disturbed. The Qur’an links corruption in the environment to the actions of people:

ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ
“Corruption has appeared on land and sea because of what people’s hands have earned.”
(Qur’an 30:41)

The Prophet ﷺ lived simply and taught contentment. He did not encourage constant seeking of luxury, and he avoided living in a wasteful or excessive manner. His personal simplicity reduced pressure on resources, and his teachings about gratitude, moderation, and zuhd (detachment from worldly excess) help keep the human relationship with the earth balanced.

In this way, Islamic environmental ethics connect outer behavior with inner states. Greed, arrogance, and lack of gratitude produce pollution, waste, and destruction. Humility, contentment, and remembrance of Allah produce care, balance, and repair.

Environmental Care as Part of Following the Prophet ﷺ

When Muslims think about following the Sunnah, they rightly focus on prayer, fasting, charity, and character. However, the Sunnah also includes how the Prophet ﷺ treated animals, plants, water, land, and public spaces. For a believer, recycling, saving water, avoiding waste, planting trees, and showing mercy to animals are not only “good habits”. They are ways of imitating the Prophet ﷺ in his mercy to all creation.

He ﷺ is described in the Qur’an:

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ
“And We have not sent you except as a mercy to the worlds.”
(Qur’an 21:107)

The “worlds” include humans, animals, plants, environments, and realms known and unknown. Every time a Muslim acts with mercy toward any part of creation, he or she reflects a small portion of that prophetic mercy.

For absolute beginners, it is important to see that environmental ethics in Islam do not stand apart from faith. They flow naturally from belief in Allah, love for the Prophet ﷺ, and preparation for the Hereafter. In the Seerah, we see a Messenger who lived gently on the earth, left a light trace, and taught his followers to see every drop of water, every tree, and every living creature as part of the trust that Allah has placed in their hands.