How can Islamic higher education toffer an environmental pedagogy that is actionable amid climate injustice, especially where water stress, displacement, and unequal exposure to ecological harm shape students' lives? This paper proposes a pedagogical model for Islamic religious studies that pairs Qurʾānic ethical concepts with locally situated environmental case studies and embodied learning. The model centers what I call environmental worship, or the Qurʾānic vision of a more-than-human world alive with tasbīḥ—"there is not a thing but celebrates His praise" (Q 17:44)—which recasts ecological harm as not only mismanagement but an interruption of a worshipping creation. Building on experience designing interdisciplinary courses at the intersections of environmental humanities, ethics, and Islamic studies (including "Islam and the Environment" and "Global and Social Ethics"), I outline a three-part curricular sequence suitable for Islamic universities and imam-training contexts: (1) Textual foundations (Qurʾānic cosmology, hadith sources, Islamic ethical and philosophical literatures); (2) studies of "tradition-in-motion" (legal-ethical reasoning through case studies in water use and scarcity, including how rulings may adapt under projected shortages); and (3) applied learning (field-based inquiry into local "eco-ziyara" infrastructures, including visits to ablution spaces, springs, rivers, and sites of localized spiritual and ecological importance). To ground this presentation, I discuss an important case study from Kashmir—the preservation of water at Hazratbal in Srinagar—to show possibilities for training students about ritual practice, cosmology, and ecological vulnerability without romanticizing "tradition" or bypassing institutional constraints. The paper concludes with a survey of assessment strategies designed to cultivate religious leadership capable of articulating Islamic environmental ethics as a form of justice-oriented public engagement.