The Globalization of Muslim Environmentalism

Humans and Nature in the Qur’an

The Qur’an presents natural phenomena as signs (āyāt ) pointing to the existence of God (16:66, 41:53, 51:20-1, 88:17-20). The value of nature is therefore primarily symbolic. Scientific inquiry which aims to understand the workings of the universe thus constitutes, for Muslims, a sacred quest. Nature is perfectly proportioned and without any flaws (67:3), a reflection of the qualities of its Creator. It has a divinely ordained purpose (3:191, 21:16, 38:27) and is neither random nor meaningless. The “environment” is nothing less than God himself, since, according to the Qur’an, “whithersoever you turn there is the presence of God” (2:115).

Within the hierarchy of Creation, the Qur’an accords humans a special status, that of God’skhalīfa (2:30, 6:165), which has been generally understood by Muslims to mean “vice-regent,” thus one of stewardship or trust (amānat ). Recently Idris has criticized this as a later interpretation, however, arguing that the original meaning ofkhalīfa was “successor”; according to this view, humans are not the “deputies of God” but simply the “successors to Adam.”[^1]

Nevertheless, the Qur’an states that “all that is in the earth” has been subjected (sakhkhara ) to humans (22:65) and that “It is He who has created for you all things that are on earth” (2:29). Yet ultimately, it is God “in whose hands is the dominion of all things” (36:83; cf. 2:107, 24:42). And though humans are said to have been created “in the best of forms” (fī ahsanī taqwīm ), the Qur’an goes on to caution that “Assuredly the creation of the heavens and the earth is [a matter] greater than the creation of human beings: Yet most people understand not!” (40:57).

Humans are described in the Qur’an as being more like other beings than unlike them. All creation is said to worship God (22:18), even if their praise is not in expressed in human language (17:44, 24:41-2). Non-human communities are said to be like human communities (6:38), and non-human animals are explicitly said to possess speech (27:16). Non-human animals are said to have received divine revelation, as when God instructs bees on how to make honeycombs and honey (16:68). The earth was created for the benefit of all living beings (anām ), not for humans alone (55:10). In fact, the only significant difference between humans and other beings is that humans alone possess consciousness (taqwa ), and are thus accountable for their actions.

Humans will accordingly be held accountable for any acts of wanton destruction committed against the earth (2:205, 7:85). Wastefulness and overconsumption are also prohibited (7:31), as is hoarding. Water, arguably the most vital natural resource, is to be kept as common property (54:28). Balance (mīzan ) is to be maintained in all things, including, presumably, natural systems (13:8, 15:21, 25:2). Failure to do so, consequently, may be argued to be un-Islamic.