Fundamentally, the Quran frequently references non-human living organisms, ranging from fauna to flora. Furthermore, it assigns the names of plants, animals, insects, and other elements as titles for various Surahs, such as al-Naḥl (The Bee), al-An’ām (The Cattle), plants, and al-Ḥadīd (Iron) [19]. [19]. Allah employs these metaphors and animal names within the Quran to admonish humanity, urging them to effectively guard, care for, and conserve these entities by maintaining the natural ecosystem.

            Surah Qāf, the 50th chapter of the Quran, is classified as a Makkiyah Surah comprising 45 verses, revealed in Mecca prior to the Hijrah of Prophet Muhammad ﷺ. Regarding its structure, Surah Qāf commences with the huruf muqaṭṭa‘ah (disjointed letter) "Qāf"; one of its core themes involves Allah elucidating the process of natural growth in verses 9–11:

وَنَزَّلْنَا مِنَ السَّمَاۤءِ مَاۤءً مُّبٰرَكًا فَاَنْۢبَتْنَا بِهٖ جَنّٰتٍ وَّحَبَّ الْحَصِيْدِۙ وَالنَّخْلَ بٰسِقٰتٍ لَّهَا طَلْعٌ نَّضِيْدٌۙ   رِّزْقًا لِّلْعِبَادِۙ وَاَحْيَيْنَا بِهٖ بَلْدَةً مَّيْتًاۗ كَذٰلِكَ الْخُرُوْجُ

In his exegesis regarding Surah Qaf: 9–11, Imam Ibn Kathir elucidates the phrase (وَنَزَّلۡنَا مِنَ السَّمَآءِ مَآءً مُّبٰـرَكًا) as the act of Allah sending down rain from the sky that is "blessed," interpreted as possessing immense utility and benefit. Regarding (فَاَنْۢبَتْنَا بِهٖ جَنّٰتٍ), he explains that from this precipitation, vegetation flourishes, evolving into gardens, orchards, and forests. The subsequent phrase (وَّحَبَّ الْحَصِيْدِۙ) refers to harvestable grains produced by these plants, specifically those capable of being preserved for extended periods. Furthermore, (وَالنَّخْلَ بٰسِقٰتٍ) describes date palms characterized by their towering stature, while (لَّهَا طَلْعٌ نَّضِيْدٌۙ) depicts palms bearing spathes (fruit clusters) that are meticulously arranged in layers. Every element of creation initiated by this rainfall serves as (رِّزْقًا لِّلْعِبَادِۙ) a provision for His human servants. Ibn Kathir further expounds on (وَاَحْيَيْنَا بِهٖ بَلْدَةً مَّيْتًاۗ), stating that Allah revitalizes the earth that was previously arid and desolate. Upon sending down this blessed rain, by His decree, the earth sprouts a diverse array of lush vegetation and flora that are aesthetically captivating—transforming a once barren landscape devoid of life into one of verdant biodiversity. Finally, Allah affirms His Omnipotence through the analogy (كَذٰلِكَ الْخُرُوْجُ), signifying that the mechanism by which dead earth is revived parallels the manner in which Allah will resurrect the dead on the Day of Judgment [20].

Imam Ibn Kathir, in his commentary on Surah Qaf (50): 9–11, explains that Allah sends down blessed rain to bring life to dead land, initiating the growth of vegetation and gardens that develop into forests with deep roots, lofty trunks, and abundant foliage. After describing the revival of the earth, Allah explicitly identifies these bounties as Rizq (provision) for His servants [21]. This signifies that human existence is fundamentally dependent on nature for sustenance. Therefore, the text conveys an implicit directive regarding the necessity of environmental stewardship: humans are obligated to preserve the ecosystem and protect it from degradation.

In Surah Al-Baqarah (2): 29, Allah declares: 'It is He who created for you all of that which is on the earth.' Explicating this verse, Wahbah al-Zuhaili asserts that Allah is the sole Creator who brought into existence all earthly entities specifically for the benefit of humanity. This divine provision grants humans the privilege to utilize all resources, ranging from fauna and flora to inanimate matter and other elements [22]. Humanity is mandated to actualize its function of khalifah (vicegerency) through active solicitude, conservation, and maintenance, while upholding justice and eschewing arbitrary dominance over all created beings [23]. Adhering to these principles fosters a harmonious relationship between humanity and the natural world, thereby generating positive, mutually reinforcing outcomes for both.

In his comprehensive commentary on Surah Qaf: 9–11, Imam Ibn ‘Ashur explicates that (مَآءً مُّبٰـرَكًا) refers to water containing barakah, signifying 'immense benefit,' as it is the catalyst for the growth of flora ranging from gardens to forests. Ibn ‘Ashur notes that in the previous verse (Verse 7), Allah mentions vegetative growth only generally (mujmal). The elaboration in the subsequent verses serves as a divine indication for humans to reflect upon the processes of creation through their causes [24]. Since Allah did not create these elements abruptly or purposelessly, this deliberate creation implies a duty for humans to safeguard the natural order.

Linguistically, the term (جَنّٰتٍ) serves as the plural form of (جنة), denoting a landscape of greater density and expanse, encompassing vegetation such as vineyards, date palms, and a diverse array of arboreal species. The term (وَّحَبَّ) signifies grains, referring specifically to agricultural crops that yield seeds serving as staple sustenance such as wheat, maize, legumes, rice, and other beneficial grain varieties. Furthermore, the phrase (وَالنَّخْلَ بٰسِقٰتٍ) describes date palms characterized by their lofty, erect trunks and root systems that penetrate deep into the earth [24]. The specific citation of these biological attributes is intended to demonstrate the absolute perfection of Allah’s creation.

Ibnu ‘Ashur’s overall interpretation provides a detailed examination of specific phrases, revealing a strong nexus with ecological principles wherein Allah depicts creation as a balanced and regulated system. Rain is identified as the primary catalyst for life, enabling the proliferation of trees and plants that produce fruits and grains resources that constitute vital provision for humans and animals alike. This plant diversity contributes to ecosystem stability, where different species, despite having distinct roles, function in a complementary manner to sustain the environment.

In his exegesis regarding Surah Qaf: 9–11—specifically the verses

(وَنَزَّلْنَا مِنَ السَّمَاۤءِ مَاۤءً مُّبٰرَكًا فَاَنْۢبَتْنَا بِهٖ جَنّٰتٍ وَّحَبَّ الْحَصِيْدِۙ ۝٩)

Imam Fakhr al-Din al-Razi elucidates that this passage functions as a semiotic reference (isyārah) supported by other scriptural evidences (dalīl), encompassing cosmic phenomena within both the celestial and terrestrial realms. He posits that Allah precipitates rain from the sky, facilitating the growth of diverse vegetation. Linguistically, the term (فَاَنْۢبَتْنَا) denotes the active process of botanical sprouting and subsequent development. Regarding the phrase (وَّحَبَّ الْحَصِيْدِۙ), al-Razi interprets this as Allah’s creation of orchards yielding harvestable crops without necessitating the destruction of the parent plant; these plants possess a perennial nature, capable of bearing fruit on an annual or biannual basis. Furthermore, the description (وَالنَّخْلَ بٰسِقٰتٍ) highlights the biological distinctiveness of date palms compared to other arboreal species, specifically noting that their fructification is contingent upon the pollination of their blossoms [25]. Finally, interpreting (رِّزْقًا لِّلْعِبَادِۙ), al-Razi asserts that Allah generates fruits via these vegetative processes to serve as essential sustenance for His servants.

From a linguistic perspective, as defined in the dictionary Mu'jam al-Ma'ani, the term (مَاۤءً) denotes water.[26] However, when examined within the specific context of the verse, the term refers to rainwater. Morphologically, according to Mu'jam al-Ma'ani, the word (مُّبٰرَكًا) is classified as a passive participle (ism maf'ūl) derived from the verb (باركَ), denoting the semantic meaning of 'blessed' or 'endowed with divine benediction [26]. Imam Ibn al-Qayyim (may Allah have mercy upon him) elucidates the concept of barakah as 'abundant goodness.' He observes that the descriptor mubārak is juxtaposed with water specifically because the descent of rain precipitates the emergence of manifold benefits upon the earth [27]. In contemporary Islamic jurisprudence, this 'blessing' is interpreted as ecological sustainability [28]. Basir Mohamad and Ismail (2023) argue that the preservation of water quality is a religious obligation, where the 'goodness' of water is maintained by preventing pollution and ensuring its natural cycle continues to support life, aligning with the Qur’anic prohibition of mischief (fasād) on earth.

Regarding the term (جَنّٰتٍ), a review from the Mu'jam al-Ma'ani identifies it as the plural form of (جنة), denoting a garden characterized by an abundance of trees. Furthermore, Tafsir Abu Su‘ud elucidates the specific meaning of (جَنّٰتٍ) as a dense accumulation of trees that are fruit-bearing [29]. According to the Great Dictionary of the Indonesian Language (KBBI), a forest is defined as a vast expanse of land covered with trees that is not subject to private ownership, or alternatively [30], as vegetation typically found in mountainous regions.

Synthesizing the lexicographical insights from Mu'jam al-Ma'ani, the exegesis of Abu Su‘ud, and the definition provided by the KBBI, it can be deduced that the term Jannāt in Surah Qaf: 9 may be categorized as a 'forest.' This classification is predicated on the definition of a forest as a specific land area covered by trees or woody vegetation, which constitutes the predominant natural resource within that region [31]. As stipulated in the Republic of Indonesia Law No. 41 of 1999 [32], a forest constitutes a cohesive ecosystem unit taking the form of an expanse containing biological resources, predominantly trees, existing within their natural surroundings and formed in an inseparable association.

This legal definition aligns with the Qur'anic concept of Jannāt. The classical interpretation of mā’an mubārakan as water that 'revives dead land' finds a direct scientific correlation here. Maharani (2025) demonstrates that urban soil without vegetation is hydrologically 'dead' because it cannot absorb rainwater, leading to floods. Therefore, Urban Forests act as a bio-pore system that restores the earth's ability to manage water [12]. Validating this mechanism globally, Livesley et al. (2016), in a seminal study published in the Journal of Environmental Management, confirm that urban tree roots significantly improve soil infiltration rates compared to non-vegetated surfaces. They argue that forests act as 'eco-engineers' that transform compacted urban soil into permeable sponges, thereby scientifically embodying the Qur'anic description of 'reviving' the earth to accept the blessing of rain [33]. Furthermore, Nuraeni et al. (2024) confirm that trees in urban settings significantly reduce microclimate temperatures, fulfilling the 'blessing' (barakah) aspect mentioned in Surah Qaf [10]. Validating this cooling function, Hwang et al. (2023) conducted an empirical study demonstrating that urban forests can significantly lower ambient temperatures compared to concrete infrastructure [34]. They confirm that the shading and evapotranspiration effects of dense tree canopies are critical for mitigating the Urban Heat Island effect, physically manifesting the 'comfort' implied in the concept of Jannāt.

Surah Qaf (50): 9–11 delineates a systematic and sustainable ecological cycle, establishing that the natural world is created for preservation, not destruction. The phrase rizqan lil-‘ibād ('provision for servants') implies a divine mandate for stewardship; thus, gratitude to Allah must be manifested through active conservation rather than excessive exploitation. Linguistically and legally—referencing Law No. 41 of 1999—the Qur’anic term Jannāt aligns with the concept of urban forests (dense, fruit-bearing vegetation). While rain is textually defined as mā’an mubārakan ('blessed water'), its beneficial nature is contingent upon human management. The hydrometeorological disasters of December 2025, characterized by floods and landslides, exemplify how anthropogenic negligence transforms this blessing into a catastrophe. To restore the blessing of rainwater and prevent urban flooding, conscious management strategies are required. These include expanding urban forests as conservation zones, utilizing permeable paving to enhance infiltration, constructing retention ponds in industrial areas, and strictly managing waste. Integrated implementation of these measures is essential to maintain ecosystem equilibrium and ensure sustainable urban living. This necessity for active involvement is highlighted by Alshehri et al. (2025), who found that community engagement in urban green spaces fosters 'social cohesion' and community resilience [35]. They posit that when citizens actively participate in utilizing and maintaining these spaces, it creates a sense of collective ownership that ensures the long-term sustainability of the urban ecosystem.

Urban Forest Definition and Legal Framework An urban forest is a managed green space located within or adjacent to urban areas, cultivated with diverse vegetation including trees, shrubs, and other herbaceous plants. The existence of urban forests is pivotal in maintaining the ecological equilibrium of urban regions. According to Government Regulation (PP) No. 63 of 2002 concerning Urban Forests, an urban forest is legally defined as an expanse of land containing compact and dense trees within urban territories [11], situated on either state land or proprietary land designated as an urban forest by authorized officials.

Urban Flooding: Causes and Challenges Urban areas frequently experience flooding disasters during the monsoon season, as exemplified by the recurring inundations in Jakarta and other major metropolitan cities. The primary drivers of this flooding are obstructed river waterways and a critical scarcity of rainwater infiltration areas. Specifically, urban flooding is attributed to several systemic issues: drainage systems incapable of accommodating water discharge capacities, the accumulation of waste in water channels, uncontrolled land conversion [36], insufficient Green Open Spaces (Ruang Terbuka Hijau), and extreme weather events resulting from climate change.

Ecological Roles and Benefits Green Open Spaces in urban areas represent a vital solution to flood mitigation. Urban forests play a critical role for city dwellers amidst high population density and demographic growth. Given the proliferation of infrastructure development and vehicular emissions contributing to air pollution, urban forests offer not only aesthetic value but also significant ecological benefits [37]. These areas serve as repositories for faunal and floral biodiversity, thereby functioning as zones for nature preservation and conservation. Functionally, urban forests provide numerous amenities, including noise reduction, the interception and absorption of solid airborne particulates, and the sequestration of lead particles from the atmosphere.

Forests constitute a primary component of the Earth's ecosystem; therefore, integrating forests into urban settings is essential for maintaining environmental balance. Ontologically, an urban forest is characterized as a vegetative expanse that mimics a natural forest structure within a city. Ecologically, it functions as the "lungs of the earth." Endreny et al. (2018), in a major study published in Nature Communications, validate this function empirically [38]. Their research confirms that strategically managed urban forests significantly filter air pollution (particulate matter), reduce stormwater runoff, and sequester carbon dioxide, thereby acting as a critical life-support system for urban populations rather than mere aesthetic decoration.

Scientific literature validates the critical role of trees in sustaining urban life. Turner-Skoff and Cavender (2019), in their comprehensive review regarding the benefits of trees for sustainable communities, detail how trees function as 'living technology' that cleanses the air of particulate matter, thereby reducing respiratory mortality. Furthermore, trees regulate the hydrological cycle; their root systems act as filtration mechanisms that store water, mitigate floods, and prevent landslides. Regarding climate regulation, mature trees are proven to sequester significant amounts of carbon dioxide [39]. Beyond physical benefits, the study highlights social impacts: green spaces are linked to reduced crime rates and improved mental well-being due to their stress-reducing psychophysiological effects. Conversely, the conversion of these vegetated areas for industrial use disrupts these ecosystem services, increasing vulnerability to environmental disasters.

Empirical data demonstrates the manifold benefits of urban forests, as exemplified by the Gelora Bung Karno (GBK) Urban Forest. According to a study titled “The Role of Gelora Bung Karno Urban Forest as an Oxygen Producer,” the GBK Urban Forest contributes significantly to the residents of Jakarta, particularly through its diverse tree population which provides oxygen and facilitates rainwater absorption. The vegetation species identified within the GBK Urban Forest include Samanea saman (trembesi), Terminalia catappa (katapang), Cocos nucifera (coconut), Alstonia scholaris (pulai), Arthocarpus heterophyllus (jackfruit), and Diospyros celebica (ebony); collectively, these tree species generate an oxygen output of 13,082,272.8 kg/year. Consequently, vegetation within the urban forest serves functions extending beyond microclimate regulation, aesthetics, and biodiversity conservation; it also functions as a storage medium [40]. This oxygen production translates into significant economic value. According to Elmqvist et al. (2021), the ecosystem services provided by urban forests—including air purification and carbon storage—save cities millions of dollars annually in healthcare costs, effectively embodying the verse rizqan lil-‘ibād (provision for servants) in a tangible economic form [41].

In a research article titled “Analisis pemanfaatan hutan kota di kota Mobagu,” it is reported that the Bonawang (Kotamobagu) Urban Forest hosts 80 floral species comprising a total of 11,814 individual plants, alongside 24 faunal species, with Nantu and Mahoni serving as the dominant flora. Regarding carbon sequestration, 11 specific species within the Bonawang Urban Forest, North Sulawesi, are capable of absorbing a total of 876,162 kg of carbon dioxide per year [42]. Furthermore, with a total area of 42,340 m² (4.23 ha), the urban forest possesses a rainwater infiltration capacity of 86,452 m³.

In a study by Anis Masruroh and Iroh Rahmawati, titled “Valuasi Ekonomi Hutan Kota Serang,” the findings indicate that the water absorption capacity of the Serang Urban Forest—calculated based on an area of 1.4 hectares comprising 576 trees—amounts to a potential volume of 4,032 m³ [43]. Regarding carbon sequestration, the study reports that the 576 trees within Serang City, with an average height of 10 meters, achieve a total carbon sequestration rate of 4,972,400.00 tons/year.

The concept of rizqan lil-‘ibād (sustenance for servants) in Surah Qaf implies that nature is a divine mandate, not merely a commodity. Abidin and Muhammad (2020) argue that the ecological crisis constitutes not merely a technical predicament but pertains to moral and spiritual dimensions, necessitating an 'Eco-theology' approach [44]. In this view, environmental degradation is a tarnishing of authentic religiosity and a negation of human purpose. Furthermore, Jannah et al. (2025) highlight the concept of mīzān (balance) as described in QS. Ar-Rahman: 7-9, which demands that humans uphold the balance of nature. Actions such as deforestation and pollution are categorized as fasād (corruption), which includes physical ecological damage, not just moral corruption [45]. Therefore, the role of Khalīfah entails active guardianship (ri’āyah) and ensuring that natural resources are managed sustainably.

Humans constitute the primary agents responsible for maintaining the equilibrium of existing ecosystems. This role as stewards (khalīfah) necessitates a profound sense of responsibility regarding the blessings bestowed by Allah through forest resources. Bsoul et al. (2022), in their conceptual analysis of sustainability in Islam, assert that the role of khalīfah (guardian or steward of the earth) implies that while humans are permitted to utilize natural resources, they are strictly prohibited from engaging in excess or destruction, as the environment belongs to all generations, not merely the present one[46]. Islam also clearly provides guidelines for conservation, such as the encouragement to revitalize barren land. Bsoul and his team emphasize the Prophet's teaching that planting trees constitutes ṣadaqah jāriyah (continuous charity), thereby creating a theological impetus for managing and revitalizing the land.

Furthermore, Islam explicitly provides guidelines for environmental conservation, such as the command to revive and manage barren lands. This is grounded in a hadith narrated by Imam al-Bukhari regarding land ownership acquired through the effort of reviving it (ihyā’ al-mawāt). Additionally, Islam prohibits the indiscriminate felling of trees. In a hadith narrated by Abu Dawud, the Prophet warned that trees play a crucial role as shelter for wildlife. Islam also forbids the excessive exploitation of forest products—whether leaves, wood, or fruit—in alignment with Q.S. Al-An’am (6): 141, which prohibits extravagance. Finally [47], Islam advocates for the restriction of cruel poaching, as animals play a vital role in maintaining the balance of nature, such as assisting in plant pollination and seed dispersal.

In another instance, Allah articulates a prohibition against environmental degradation in Surah Al-A‘raf (7): 56:

وَلَا تُفْسِدُوْا فِى الْاَرْضِ بَعْدَ اِصْلَاحِهَا ۝٥٦

'And do not corrupt the earth after its reformation. Interpreting this verse, Tafsir al-Qurtubi explains that Allah forbids any act of spoilage on earth, regardless of its magnitude, once He has restored and balanced its ecosystem. Al-Daḥḥāk further clarifies this by identifying specific acts of environmental violence, namely the contamination of river water and the wrongful cutting of trees [48]. This view is corroborated by al-Shawkani in Fatḥ al-Qadīr [8], who maintains that the divine ban on earthly corruption specifically targets acts such as deforestation and the drying up of water bodies.

Corruption has appeared on land and sea because of what the hands of men have earned, that He may make them taste a part of that which they have done, in order that they may return." (Q.S. Ar-Rum: 41). Wahbah al-Zuhaili interprets this verse by stating that visible disasters—such as hardship, drought, fires, floods, and unrest—are the results of human actions. Allah inflicts these calamities so that humans experience the consequences of their deeds in this life, facilitating their repentance before the afterlife [22]. Occurrences like forest fires and floods are driven by human avarice; in their greed, they destroy forests that naturally serve as flood prevention buffers. In addition to worshipping Allah, humans function as Khalīfah on earth. As vicegerents, their duty encompasses the utilization, management, and preservation of the universe. Allah created the cosmos for the interest and welfare of all beings, particularly mankind.

Urban forests serve as vital ecological conservation zones for biodiversity ; however, their sustainability relies heavily on active community stewardship rather than solely on governmental oversight. In their study published in the journal Urban Science, Adriano Bressane et al. elucidate that governmental capacity to manage green spaces is frequently constrained. Consequently, community participation is indispensable, serving as a critical factor in mitigating these limitations [49]. They emphasize the concept of stewardship, wherein citizens transcend their roles as mere users of urban forest facilities to function as custodians obligated to maintain cleanliness and prevent degradation. Such active engagement fosters a sense of ownership regarding the urban forest. Empirically, this sense of ownership has been demonstrated to mitigate vandalism and preserve the forest's ecological functions over the long term.

Residents are obligated to participate in maintenance and prevent environmental degradation, such as littering or vandalism. This civic duty aligns with Islamic principles of promoting beneficence and preventing harm, as conserving these oxygen-producing ecosystems generates profound collective public health benefits

The Messenger of Allah ﷺ, in his Hadith, commanded his Ummah (followers) to plant trees, even if the Day of Judgment were to occur the very next day.

إن قَامَتِ السَّاعَةُ وَفِي يَدِ أَحَدِكُمْ فَسِيلَةٌ فَإِنِ اسْتَطَاعَ أَنْ لَا تَقُومَ حَتَّى يَغْرِسَهَا فَلْيَغْرِسْهَا

“If the Hour (the Day of Judgment) occurs while one of you holds a sapling in his hand, then if he is able to plant it before the Hour stands, let him plant it.” (Narrated by al-Bukhari and Ahmad). This command demonstrates that, in truth, Islam teaches its followers to maintain the preservation of nature and to care for the earth.

This research offers both theoretical and practical implications. Theoretically, this study contextualizes Islamic eco-theology (fiqh al-bī'ah) within modern urban spatial planning, proving that classical exegesis specifically of Surah Qaf verses 9–11 can support contemporary ecological frameworks. Practically, the concept of "Ecological Piety" provides a strong spiritual-ethical foundation for policymakers and urban planners to encourage active community participation in caring for and protecting Green Open Spaces (RTH).

However, this study has several shortcomings, particularly regarding its methodological limitations. As a qualitative library research, this study is confined to conceptual analysis and lacks empirical data on how these theological concepts actually influence community behavior in the real world. Therefore, future research should involve empirical and quantitative studies to measure the behavioral changes in urban Muslim communities following the introduction of the "Ecological Piety" concept, as well as its direct correlation with the physical improvement of local urban forests.