[3] Nasr draws on Sufism and the concept of the unity of being to emphasize the connections between environmental degradation and the modern world's spiritual and moral crises.
The field of Islamic environmentalism developed further in the 1980s with the contributions made by contemporary thinkers such as Mawil Izzi Dien and Fazlun Khalid.
[1][4] Other notable figures in this field include: Fazlun Khalid, Mawil Izzi Dien, Othman Llewellyn, Ibrahim Ozdemir, Syed Nomanul Haq and Mustafa Abu Sway.
[7] The Quran, unlike the Hebrew Bible and secular philosophy, does not recognize human sovereignty over nature, which has a significant impact on Islamic environmental debate.
[9] Proponents of eco-Islamic beliefs emphasize man's duty as God's vicegerent or steward (khalifah) on the earth.
[12] The most common verse used by Muslim scholars when discussing mizan is 15:19, which says, "As for the earth, We have spread it out, set firm mountains on it, and made everything grow there in due balance".
[12] To address contemporary issues such as pollution, Muslim authors employ the Islamic juristic practice of Qiyas (reasoning by analogy).
Topics include genetic engineering, the ecology during times of war and hunting animals like birds for sport.