By Ahmad Deif
The Islamic perspective on ethics provides a compelling framework for understanding and shaping the moral principles that guide human behavior and structure our societies. This article suggests that applying this framework to sustainability efforts can help cultivate sustainable practices both at the individual level and within Muslim communities.
Islamic sources describe complete morality as acting ethically and morally spontaneously—without hesitation or deliberation1. In other words, a truly moral person acts in accordance with ethical values as if by second nature.
To further clarify this concept, many Muslim scholars contrast intrinsic morality with the more common notion of ethics as conscious choice. They note that what many people consider “moral character” is often just behavior that conforms to moral norms without internalizing those values. Such individuals are described as merely acting in a moral or ethical manner. While this is certainly praiseworthy, it falls short of the ideal. True morality, scholars argue, is when a person acts ethically in all situations, effortlessly and consistently. Those who only act in a moral way may struggle to maintain such behaviour when it becomes inconvenient or difficult.
The distinction matters because the former group applies ethics more sustainably. For instance, when it comes to charity, someone who has fully internalized the virtue of generosity will instinctively give when a need arises. In contrast, another person may weigh the decision—considering whether it is financially wise or whether the cause is important enough. Both individuals give, but the motivation and depth of character differ. The first person gives by default; the second by decision.
This raises a valid question: how realistic is this ideal framework of ethics? Many scholars acknowledge that it sets a high bar, perhaps unattainable for most. Yet, they also recognize that each person is naturally endowed with some share of moral character as a blessing from God. Everyone is tested differently, and we are all called to strive toward embodying virtues—even those not innate to us.2
The moral and ethics rooting cycle
Islamic tradition offers a roadmap to help individuals from acting in a moral way to making such behaviour their default setting. We can refer to this as the morals and ethics rooting cycle. It begins at the intellectual level, through internalizing the benefits of moral character and the harms of its absence. This ongoing process engraves the beauty and significance of ethics in both mind and heart. From there, one practices these values consistently and in all situations. Repeating this process across different virtues leads to ḥusn al-khuluq— goodness of character.3
Take generosity, for example. One begins by reflecting on the social and spiritual benefits of charity: fostering mercy, supporting the vulnerable, understanding money as a trust from God, and anticipating divine reward. This contemplation stirs a desire to give freely. Repeating this cycle—thought, followed by action—roots the virtue so deeply that generosity becomes instinctive.
The foundations of Islamic sustainability culture
To apply this cycle to sustainability, Muslims should root their understanding and activism in a few key values. While not exhaustive, the following list outlines concepts from the Islamic tradition:
1. Amāna (entrustment): God has entrusted us with the Earth—not to exploit or dominate, but to maintain it as a space of goodness. The Qurʾān reminds us: “Remember when your Lord said to the angels: I am going to place a vicegerent [human authority] on Earth.”4
2. ʿAdl (justice) The Qurʾān instructs: “O believers! Stand firm for justice as witnesses for Allah.”5 Justice serves as a guardrail against social and environmental injustices such as the exploitation of workers and depletion of natural resources.
3. Iḥsān (excellence): The Prophet (peace be upon him) said, “Allah has decreed excellence in all things”.6 Iḥsān calls for pursuing perfection in a balanced, merciful, and God-conscious way—an essential principle for sustainable living.
Adopting Islamic ethics in sustainability action
For these ethics to shape sustainability action, a coordinated effort is required between educators, religious leaders, and sustainability activists. Teachers and religious figures should help individuals and communities internalize these values. Though this is a long-term process, it can be nurtured in schools, mosques, and other community spaces. Individuals should learn and reflect until sustainability-related ethics become their “default setting” in everyday life. In tandem, sustainability activists should design practical avenues for action—volunteering, campaigns, resources guides—that allow people to practice these rooted values. This ensures the continuity of the ethics rooting cycle through both thought and deed.
The culmination of these efforts will build a firm ethical foundation, embedding sustainability into the very moral fabric of Muslim communities. At this stage, one can expect sustainability initiatives to flourish—not just from duty, but from deep conviction. A culture of sustainability will emerge, grounded in responsibility, intention, and a collective desire to care for the Earth.
- See for example, Ibn al-Shīrāzī, Risāla fī ʿilm al-akhlāq (Beirut: Dār al-Kutub al-ʿIlmiyya, 2009), 26-29. ↩︎
- Ibn Miskawayh, al-Ṭahāra fī tahdhīb al-akhlāq (al-Maṭbaʿa al-ʿAkawiyya, 1803), 137-149. ↩︎
- Abū Ḥāmid al-Ghazālī, Iḥyāʾ ʿulūm al-dīn (Beirut: Dār Iḥyāʾ al-Kutub al-ʿIlmiyya, 1993), 3:12, 48. ↩︎
- Qurʾan, 2:30. ↩︎
- Qurʾan, 4:135. ↩︎
- Ṣaḥīḥ Muslim, no. 1955. ↩︎
Dr. Deif is an Associate Professor of Industrial Technology at California Polytechnic State University. He received his MS and PhD in Industrial & Manufacturing Systems from the University of Windsor, Canada. Dr. Deif is active with various NGOs in the field of rural development in different parts of the world. His current research interests are in decolonization of supply chain, green manufacturing/service systems as well as value-based development. Dr. Deif studied traditionally with multiple scholars and received multiple ijazāt in Quran and other Islamic sciences.
