Environmental Justice in Islam

Environmental justice, in the Islamic worldview, is rooted in divine guidance and moral accountability. Unlike secular environmentalism, which primarily emphasizes anthropocentric ethics, Islam frames ecological responsibility within the broader context of Tawḥīd (Divine Unity), Khilāfah (stewardship), and ʿAdl (justice). This paper explores how Islamic teachings conceptualise environmental justice as an extension of social, moral, and spiritual equilibrium. It engages with Qur’anic revelations, Prophetic traditions, and the writings of Muslim scholars such as Seyyed Hossein Nasr, Fazlun Khalid, and Ibrahim Abdul-Matin to highlight the integration of ecology and faith. The study argues that environmental degradation is not merely a physical crisis but a spiritual and moral one, resulting from humankind’s estrangement from divine order. Islam’s comprehensive ethical system seeks to restore harmony between humanity and nature through balance (mīzān), accountability (ḥisāb), and compassion (raḥmah). The paper concludes that a revival of Islamic ecological consciousness is indispensable for achieving environmental justice globally.

The discourse on environmental justice has gained significant momentum in the twenty-first century as global crises—climate change, deforestation, pollution, and loss of biodiversity—threaten the very fabric of existence. However, the secular paradigm that dominates environmental studies often overlooks the spiritual and ethical dimensions of ecological responsibility. In contrast, Islam approaches environmental justice not as a peripheral social issue but as a central moral obligation derived from the Divine Will. The Qur’an describes the Earth as a trust (amānah) bestowed upon humankind, who are appointed as khulafāʾ (vicegerents) to preserve its harmony.

The Qur’an states:

“It is He who has made you successors upon the earth and raised some of you above others in degrees that He may try you through what He has given you.” (Qur’an 6:165)

This verse encapsulates the essence of environmental justice in Islam: the Earth is not human property but a divine endowment. Humanity’s authority over nature is not absolute; it is conditioned by responsibility, accountability, and moral restraint. Thus, Islam’s conception of environmental justice transcends material rights and extends into the spiritual and metaphysical realms.

The Theological Foundation: Tawḥīd and the Sacred Cosmos

At the core of Islamic environmental thought lies Tawḥīd—the affirmation of God’s Oneness. This principle establishes a unified vision of reality in which all existence reflects divine order. The Qur’an proclaims:

“To Allah belongs whatever is in the heavens and whatever is on the earth.” (Qur’an 2:284)

According to Seyyed Hossein Nasr (1996), the crisis of the modern environment stems from the desacralization of nature—humanity’s loss of perception that the natural world is a manifestation of divine signs (āyāt). When creation is viewed merely as an exploitable resource, its sacred dimension is obscured, leading to environmental injustice. Islam, through Tawḥīd, restores the sanctity of the cosmos, reminding humankind that ecological destruction is tantamount to moral corruption (fasād).

The Qur’an warns:

“Corruption has appeared throughout the land and sea by what the hands of people have earned, so He may let them taste part of what they have done that perhaps they will return.” (Qur’an 30:41)

This verse identifies environmental degradation as a moral consequence of human arrogance. By breaking the sacred balance (mīzān), humanity violates divine justice (ʿadl). Therefore, environmental justice in Islam is inherently tied to the recognition of God’s unity and the moral order embedded in creation.

Khilāfah and Amānah: Human Stewardship

Islamic ecological ethics revolve around two interrelated concepts: khilāfah (stewardship) and amānah (trust). Humanity’s role as vicegerent does not signify dominion in the Western anthropocentric sense, but a sacred duty of care.

The Qur’an asserts:

“Indeed, We offered the Trust to the heavens and the earth and the mountains, and they declined to bear it and feared it; but man [undertook to] bear it. Indeed, he was unjust and ignorant.” (Qur’an 33:72)

This profound verse encapsulates both the honor and burden of stewardship. The Earth’s well-being depends upon humankind’s ethical conduct. Fazlun Khalid (2002) interprets khilāfah as a call for ecological accountability—humans must act within the divine limits (ḥudūd Allāh) and uphold ʿadl in all dealings with creation.

In Islam, environmental justice thus extends beyond distributive fairness to include ecological justice—the obligation to ensure that natural resources are used equitably and sustainably. Prophet Muhammad ﷺ exemplified this balance through his sayings and practices.

He prohibited wastefulness, stating:

“Do not waste water even if you are at a running stream.”
(Ibn Mājah, Book of traditions of the prophet Muhammad, hadith no.425)

This Prophetic injunction reflects the principle that natural resources, though abundant, are not to be abused. The Prophet ﷺ established sanctuaries (ḥimā) around Madinah where trees could not be cut and animals were protected. These early policies demonstrate Islam’s proactive vision of environmental preservation as part of social justice.

Mīzān: The Principle of Balance and Justice

The Qur’an frequently describes the universe as created in perfect proportion and equilibrium.

“And the heaven He raised and imposed the balance, that you not transgress within the balance. And establish weight in justice and do not make deficient the balance.”(Qur’an 55:7–9)

Here, mīzān (balance) signifies both cosmic and ethical harmony. Seyyed Hossein Nasr (1997) argues that to live justly is to live in accordance with mīzān—to maintain the balance set by God in nature and society. Environmental justice, therefore, requires adherence to divine proportion: neither overconsumption nor deprivation, neither exploitation nor neglect.

Ibrahim Abdul-Matin (2010) in Green Deen emphasises that environmental justice in Islam arises from maintaining mīzān through four spiritual relationships: with God, with self, with community, and with the Earth. Injustice in any of these relationships disturbs the divine balance. Overconsumption, pollution, and deforestation represent not only social injustices but spiritual transgressions against mīzān.

Environmental Justice as Social and Moral Responsibility

Islam views environmental degradation as inseparable from social injustice. Poverty, displacement, and inequality are intensified by ecological crises. Thus, the Prophet ﷺ declared:

“The Earth has been made for me a place of prostration and a means of purification.” (Sahih Bukhārī, Book of Traditions of Prophet of Islam, Hadith No.335)

This hadith signifies that the Earth is both sacred and communal—its blessings belong to all creation. Destroying the environment deprives others of their right to benefit from God’s bounty, thereby constituting an act of injustice.

In Islamic jurisprudence, public resources such as water, pasture, and firewood are considered communal (ʿumūm al-manāfiʿ). The Prophet ﷺ stated:

“Muslims share alike in three things: water, pasture, and fire.” (Abū Dāwūd, 3477)

This principle anticipates modern notions of environmental equity and the commons. Islam obligates individuals and governments to ensure that ecological benefits and burdens are distributed fairly. Environmental injustice—whether through pollution, monopolization of resources, or exploitation of the poor—violates the Qur’anic mandate of justice:

"Indeed, Allah commands justice, excellence, and giving to relatives, and forbids immorality, bad conduct, and oppression." (Qur’an 16:90)

Thus, environmental justice in Islam integrates ethical stewardship with social responsibility, forming a holistic vision of sustainable living.

Environmental Ethics in the Prophetic Sunnah

The Sunnah offers an extensive model for environmental ethics that translates Qur’anic principles into lived practice. Prophet Muhammad ﷺ demonstrated profound compassion toward animals and ecosystems. He forbade the unnecessary killing of creatures, declaring:

“Whoever kills a sparrow or anything bigger than that without a just cause, Allah will hold him accountable on the Day of Judgment.” (An-Nasā’ī, 4446)

Moreover, the Prophet ﷺ encouraged tree planting as a form of ongoing charity (ṣadaqah jāriyah):

“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.” (Bukhārī, 2320)

Such teachings frame environmental action as an act of worship (ʿibādah). The ecological message of the Sunnah emphasizes mercy (raḥmah), restraint (zuhd), and gratitude (shukr). Together, these virtues ensure that human beings fulfil their role as just custodians of creation.

Contemporary Relevance: Islamic Environmentalism and Global Justice

Modern Muslim environmentalists, such as Fazlun Khalid, Ziauddin Sardar, and Ibrahim Abdul-Matin, have revived classical Islamic concepts to address global ecological challenges. They argue that the environmental crisis is rooted in moral decay and spiritual alienation. According to Nasr (1996), the degradation of the natural world mirrors humanity’s internal disorder—the loss of the sacred view of life.

Islamic environmental justice, therefore, requires reorienting human consciousness. It calls for an ethic of humility before God and responsibility toward creation. This approach contrasts with secular sustainability models that often lack metaphysical grounding. As Nasr asserts, only a spiritual ecology can restore harmony between the human and natural orders.

Practical implementations of Islamic environmental justice include sustainable consumption, eco-mosques, and waqf (endowment) initiatives for conservation. The concept of ḥimā—environmental sanctuaries—can inspire modern protected areas managed according to Islamic ethics. Furthermore, Islamic finance principles, such as the prohibition of riba (usury) and emphasis on equity, align with sustainable economic models that promote environmental stewardship.

Environmental Injustice: A Spiritual and Ethical Crisis

From an Islamic perspective, environmental injustice signifies rebellion against divine law. When humans exploit resources greedily, they commit zulm (wrongdoing) against both creation and the Creator. The Qur’an states:

“And do not cause corruption upon the earth after it has been set right.” (Qur’an 7:56)

This verse emphasises preservation, not exploitation. The Earth’s balance was established in harmony; human intervention must respect that order. Imam al-Ghazālī, in his Iḥyāʾ ʿUlūm al-Dīn, warned against excessive materialism and indulgence, identifying them as roots of moral and environmental corruption.

Hence, environmental justice is a manifestation of taqwā (God-consciousness). To live justly with nature is to recognize God’s continuous presence and mercy in creation. Conversely, environmental injustice reveals a deficiency in faith, as it reflects negligence toward divine trust.

Environmental Justice and Maqāṣid al-Sharīʿah

The objectives of Islamic law (maqāṣid al-sharīʿah)—protection of religion, life, intellect, lineage, and property—implicitly encompass environmental protection. Preservation of life (ḥifẓ al-nafs) and property (ḥifẓ al-māl) depends upon a healthy environment. Contemporary scholars like Mohammad Hashim Kamali (2010) and Jasser Auda (2008) argue that the maqāṣid framework should be expanded to include ḥifẓ al-bīʾah (preservation of the environment) as an essential objective.

Environmental justice thus serves the higher purposes of Sharīʿah by ensuring the continuity of God’s creation. Protecting natural ecosystems safeguards the rights of future generations, fulfilling the Qur’anic principle of intergenerational justice:

“And do good as Allah has done good to you, and do not desire corruption in the land.” (Qur’an 28:77)

By upholding environmental justice, Muslims actualize their role as God’s trustees, ensuring that the Earth remains a space of balance and blessing.

Conclusion:

Environmental justice in Islam is not a modern import but an intrinsic element of its moral and theological framework. Grounded in Tawḥīd, guided by ʿAdl, and operationalised through Khilāfah, Islam presents a holistic vision of ecological ethics. The Qur’an and Sunnah position the human being as a custodian, not a conqueror, of nature. Violating the balance of creation is an act of moral corruption that disrupts both social and spiritual harmony.

Muslim scholars, from classical jurists to modern thinkers like Seyyed Hossein Nasr and Fazlun Khalid, consistently affirm that environmental degradation is a symptom of humanity’s spiritual crisis. Islam’s response lies in restoring the sacred bond between man and nature through remembrance of God (dhikr), moderation (iʿtidāl), and justice (ʿadl).

To achieve environmental justice, contemporary societies must move beyond secular utilitarian ethics and embrace a divinely oriented environmental consciousness. Islam offers this through its integrated worldview where every act—whether conserving water, planting trees, or avoiding pollution—becomes a form of worship.

As the Qur’an reminds us:

“Eat and drink from the provision of Allah, and do not commit abuse on the earth, spreading corruption.” (Qur’an 2:60)

The future of humanity and the planet depends upon reviving these sacred principles. Environmental justice in Islam is not only a matter of ecological survival but a path to spiritual revival—an affirmation that harmony with the Earth begins with harmony with the Creator.

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