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Environmental protection in Islam

حماية البيئة في المنظور الإسلامي

Muhyi al-Din Afifi Ahmad holds that pollution of water, air and land threatens people and societies, and that resolutions of international conferences were not carried out (p. 119). He presents Islam as asking people to use their natural environment well and to live with it so as to keep its essentials (p. 120), and reads the Qur'anic passages on the cosmos as calling for reflection on the relation between humans and creation (p. 121). These are the author's readings; further sources are needed for detail.

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Environment and climate

Overview

Muhyi al-Din 'Afifi Ahmad holds that the pollution of water, air and soil threatens the safety of persons and societies, and that international conference resolutions went unimplemented 1. Islam, he presents, took care that people make good use of their natural environment and coexist with it in a way that preserves its constituents 2, and the verses treating the cosmos invite reflection on man's relation to it 3. This is the author's reading, attributed to him.

People and things also explored

Hima (protected reserve)· The submission of creation (willing and unwilling)· Abu Ubayda ibn al-Jarrah's detachment to the sea coast (the Khabat raid)

Sources

  1. Objective Views on Human Issues — Muhyi al-Din Afifi Ahmad , p. 119
  2. Objective Views on Human Issues — Muhyi al-Din Afifi Ahmad , p. 120
  3. Objective Views on Human Issues — Muhyi al-Din Afifi Ahmad , p. 121
Cite this page

islam.museum contributors. “Environmental protection in Islam”. islam.museum, https://islam.museum/en/concept/environmental-protection-in-islam/. CC BY-SA 4.0. Last updated 2026-10-22.

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Ideas

Beliefs, concepts, sciences and schools, explained in plain words. Related

Hima (protected reserve)

A reserved pasture closed to all but those for whom it is set aside; in Ibn Hisham the Prophet set a hima around the village of Jurash with marked boundaries for the horse, the riding camel and the plough-ox, declaring the property of any outsider who grazed it forfeit, and wrote to Hamdan that the heights and lowlands of their land were theirs to graze while they prayed and paid zakat. Al-Hamdani's gazetteer still maps the tribal himas by name two centuries on — the hima of Dariyya, of the Qutayf and of the Nuta among them.