Allah created human beings in an environment, with an environment, and in need of an environment. On the one hand, He (swt) has blessed them with their environment, and on the other hand, He has tested and limited them with this environment. Boundaries determine the character and quality of a relationship. In the relationship between human beings and their environment, there are clear boundaries set by Islam. For the attitude of human beings towards all animate and inanimate beings other than themselves, although they may seem like ordinary and daily relationships, actually has a deep meaning that extends to the Lord of the heavens and the earth and all that is between them. Therefore, when discussing the relationship between humans and the environment, it should not be overlooked that we are stepping into a subject that has a divine dimension and that concerns not only this life but also the Hereafter.
Humans, being the most honorable of all creation, are a value in themselves. In front of them, there is a world of existence, all of whose individual members carry “intrinsic value”. They should develop a relationship with this world that respects and supports, not ignores and consumes, in other words, they should be aware of their moral responsibility. Our Lord has woven indispensable bonds between human beings and their environment and has entrusted human beings with the task of recognizing, protecting, and strengthening these bonds.
Islamic foundations of environmental ethics
Environmental ethics argues that all our attitudes, decisions, and behaviors towards the universe, including non-human beings and future generations, should be based on moral foundations. When we look at the ecological crisis in almost every corner of the earth today, we can say that human beings live in disharmony with the delicate balances in the universe and develop a one-sided and exploitative relationship with their environment.
In fact, the ecological crisis is too complicated to be solved by simply preventing irresponsible behavior such as littering or cutting down trees. In our opinion, it is imperative that we focus on mindset before behavior and bring beliefs and values to the agenda before actions when finding solutions to the environmental crisis.
Reflecting on the environment together with Allah
According to Islam, Allah, who encompasses people in every moment from every direction, is in a sense their ultimate environment: “To Allah belong the east and the west, so wherever you turn you are facing towards Allah.” (Baqarah, 2:115) Allah did not create the natural environment separate and detached from human beings, nor did He create a world of existence that is distant and independent from Him. As it is understood from the verse, “But He is indeed Fully Aware of everything.” (Fussilat, 41:54), He is actively in control of nature at all times. Therefore, the universe is a space that enables communication between human beings and Allah.
Allah points to different details in nature as an indication of His power and challenges humankind by showing him the marvelous order He has created: “Which is harder to create: you or the sky? He built it, raising it high and forming it flawlessly. He dimmed its night and brought forth its daylight. As for the earth, He spread it out as well, bringing forth its water and pastures and setting the mountains firmly upon it— all as a means of sustenance for you and your animals.” (Nazi‘at, 79:27-33)
No avoiding the responsibility for the environment
If we are talking about an environmental ethic that is nourished by the main sources of Islam, tawhid is an indispensable principle. However, the responsibility of people in the face of tawhid is just as important. Such a responsibility has multiple moral, legal, emotional, and intellectual dimensions. Even if we leave all dimensions aside, it is not difficult to realize that it is in one’s own interest to assume responsibility for one’s environment. Indeed, the Holy Qur’an insistently reminds us of the countless blessings available for the benefit of human beings, from the seas to the stars, from orchards to animals.
According to the Qur’an, “He also subjected for you whatever is in the heavens and whatever is on the earth—all by His grace.” (Jathiyah, 45:13), but this does not mean that the earth was created only for human beings. When we reflect on the verse “He laid out the earth for all beings.” (Rahman, 55:10), we realize that other living creatures have the right to live on the earth as well as humans. At this point, it is incumbent upon the only intelligent and responsible being on earth not to avoid his/her responsibility.
Remembering that we are successors on earth
The responsible side of environmental ethics leads us to the concept of “successorship”. As the verse “Remember when your Lord said to the angels, “I am going to place a successive human authority on earth.” (Baqarah, 2:30) reveals, the successorship of human beings is a process that begins with creation. A successor means an intelligent, responsible, powerful, and honorable being who will build the earth in accordance with Allah’s will. Being a successor is not the luxury of being the master of the earth and claiming unlimited rights over it. On the contrary, being a successor is the name of a struggle for the preservation of the balance, in other words, it is the divine test for human beings: “He is the One Who has placed you as successors on earth and elevated some of you in rank over others, so He may test you with what He has given you.” (An’am, 6:165)
Having a sense of trust in environmental stewardship
The Qur’an defines the honored successor of the earth as “the one who bears the trust”: “Indeed, We offered the trust to the heavens and the earth and the mountains, but they all declined to bear it, being fearful of it. But humanity assumed it, for they are truly wrongful to themselves and ignorant of the consequences.” (Ahzab, 33:72) The word “trust” carries a meaning that rejects the idea of “ownership”. Therefore, it is meaningless to develop a relationship of property between human beings and the environment. It is clear Who is the Owner of the environment and so it is clear Who is the Creator and Manager of the environment. Human beings are only the stewards of the environment. They should keep in mind that one day they will answer to the Owner of the trust for the trust that is given to them. The warning of the Owner of the property is clear: “Do not spread corruption in the land after it has been set in order.” (A’raf, 7:56)
Having love and compassion for the environment
Allah, who is Most Merciful (Baqarah, 2:143, 207; Tawbah, 9:117), demands that humans be equally merciful towards all beings. This demand is expressed so strongly by the Messenger of Allah (saw) that human mercy is mentioned as a precondition for Allah’s mercy: “Whoever is not merciful to others will not be treated mercifully.” (Bukhari, Adab, 18)
Having compassion for the other inhabitants of the environment, accepting them as members of the family of the universe, and integrating with them, “tolerating the created because of the Creator” reflects the virtue dimension of environmental ethics. It is a prophetic teaching to be kind to many beings other than human beings, hoping only for the pleasure of Allah.
Regarding the environment as a wisdom and a lesson
People who regard the universe as a lesson first realize that not only they but also many other creatures, glorify Allah. “The seven heavens, the earth, and all those in them glorify Him. There is not a single thing that does not glorify His praises—but you simply cannot comprehend their glorification. He is indeed Most Forbearing, All-Forgiving.” (Isra, 17:44) Of course, such a state of glorification and submission cannot be comprehended with the five senses. However, knowing that living beings are in a relationship with Allah, even if they do not hear or see Him clearly, will profoundly affect the way people view the environment.
In short, a polluted environment is the work of polluted consciousness. Purification of consciousness will only be possible through a strong and appropriate value education about the environment. Believers are people of good ethics who do not aim to subjugate or exploit nature but to adapt to its values. The key to solving environmental problems lies in the hands of these people!
