Can we harness faith to protect the environment?

The recent tremors in Bangladesh have reminded us of an uncomfortable truth that we remain profoundly vulnerable to forces beyond human control. Although this time the quakes caused no significant destruction, they raised concerns about the potential for a more severe one with dire consequences. But a less dramatic, far more enduring threat continues to unfold around us: the accelerating deterioration of the environment.

Unlike an earthquake, which strikes suddenly and causes immediate damage, environmental deterioration unfolds gradually and attracts far less attention despite its lasting consequences. In a recent study titled “The Future Climate of Bangladesh,” the Bangladesh Meteorological Department, together with the Norwegian Meteorological Institute, predicted that Bangladesh is likely to experience more intense heatwaves and heavier monsoon rainfall in the coming decades. The average temperature is projected to rise by 1-2 degrees Celsius by mid-century and by 1.5-4.5 degrees Celsius by 2100. Winter may nearly disappear, reduced to a brief cold spell lasting only a day or two in many parts of the country. Monsoon rainfall is expected to increase by up to 15 percent, particularly in the northern districts. These changes will intensify flooding and heat stress, posing serious threats across various sectors and further worsening pre-existing vulnerabilities. Agriculture, water resources, climate-sensitive livelihoods, public health, social well-being, and the broader economy are all at heightened risk. Combined with worsening air pollution, the environmental risks facing Bangladesh are undeniably alarming.

This vulnerability did not emerge in isolation. It is the cumulative outcome of countless economic, behavioural, and ethical choices, each carrying profound implications for a densely populated nation like ours. Beneath these choices lies an economic logic rooted in self-interest, as humans tend to prioritise short-term personal satisfaction even when such decisions jeopardise the future. Behavioural dynamics show that human beings naturally discount the future, favouring immediate gratification over long-term well-being. These impulses, resulting in irrational and excessive use of resources, have pushed the planet towards severe and, in some cases, irreversible environmental degradation. These tendencies are evident worldwide, and Bangladesh is no exception. We are now living with the consequences, yet these destructive behaviours continue.

In this moment of reckoning, Islamic economics offers an ethical lens that is profoundly relevant, especially for a Muslim-majority nation like Bangladesh. In this moral economy, doing good for others becomes a form of enlightened self-interest, as divine rewards are promised for acts of generosity. If properly channelled, this can transform social responsibility from a voluntary virtue into both a moral obligation and a practical pathway towards collective well-being. Islamic teachings also articulate a hierarchy of needs—necessities, complementary needs, and refinements—mirroring contemporary resource economics by urging societies to prioritise essential uses over extravagant or discretionary consumption. These values also resonate with modern sustainability principles, including responsible consumption, intergenerational equity, and environmental justice.

Together, these foundations form a coherent economic ethos that Bangladesh can embed in its development pathway. Encouragingly, several Muslim-majority nations are already demonstrating how Islamic finance can support environmental sustainability. Malaysia’s Sustainable and Responsible Investment (SRI) Sukuk Framework directs investment towards projects aligned with the UN’s Sustainable Development Goals (SDGs), including initiatives such as green building development, afforestation programmes, and low-carbon transportation systems. Its waqf-solar initiatives use dedicated waqf land for renewable energy generation, while Environmental, Social and Governance (ESG) principles are increasingly incorporated into halal certification.

Oman is harnessing waqf resources to install solar systems that help mosques operate as energy-efficient buildings. Indonesia has pioneered green sukuk to fund renewable energy, watershed protection, and overall infrastructure requirements for climate adaptation. Its Eco-Mosque programme promotes solar power and sustainable waste management systems. In fact, the Indonesian Ulema Council has issued a fatwa declaring any human activity that degrades natural ecosystems or worsens the climate crisis as haram (prohibited). Across the UAE, anti-food-waste campaigns draw directly on Quranic guidance, while Jordan and Saudi Arabia have revived the traditional “hima” system for nature conservation. Moroccan mosques promote water conservation and environmentally responsible practices, using their religious influence to shape social norms. Zakat institutions in several countries now regularly allocate funds for climate adaptation and disaster resilience. These examples demonstrate that Islamic values can be effectively translated into policy, community action, and financial innovation, providing a coherent framework for sustainability grounded in faith.

While we cannot control tectonic plates, we are not helpless in the face of climate degradation. A renewed awakening to religion-guided ethical values among devotees can help reshape economic behaviour in ways that protect both society and the environment. Such an approach offers a credible pathway towards sustainability for present and future generations. That said, no system, Islamic or otherwise, can succeed without collective commitment. With greater awareness, shared responsibility, and positive social encouragement, our collective willingness to act can become a powerful force for meaningful change.

Mezbah Uddin Ahmed is a research fellow at the ISRA Institute of INCEIF University in Malaysia. He can be reached at [email protected].

NM Baki Billah is a PhD researcher at the School of Business and Economics, Universiti Putra Malaysia. He can be reached at [email protected].

Views expressed in this article are the author’s own. 

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