The universe is a manifestation of the attribute of “Takwin” of Allah the Almighty. Allah, the Absolute Creator of all things, has brought the entire realm of existence into being in a delicate balance through His boundless knowledge, infinite power, and unrestricted will. The noble verse, “Indeed, We have created everything, perfectly preordained” (Qamar, 54:49), informs us that all beings have been created within a specific measure, balance, and harmony. As emphasized in the noble verse, “He is the One’ Who created seven heavens, one above the other. You will never see any imperfection in the creation of the Most Compassionate. So, look again: do you see any flaws? Then look again and again— your sight will return frustrated and weary” (Mulk, 67:3-4). There exists neither defect, nor distortion, nor disorder in the creation of Allah the Almighty.
Every being, created uniquely by Allah the Almighty, continues its existence through His continual act of re-creation at every moment (Zumar, 39:62; Rahman, 55:29). This process unfolds within the framework of a divine law expressed in the Noble Qur’an by the concept of “sunnatullah.” The movements of the sun, the moon, and the stars; the succession of night and day; the course of the planets in their orbits; the occurrence of months, years, and seasons in a determined cycle; and the entire process of change and transformation in nature—from the birth of living beings to their death—all take place in accordance with this divine law. The Noble Qur’an reminds us that this universe, which operates within the framework of an unchanging divine law, is a great blessing bestowed upon humankind (Jathiyah, 45:12–13). This reminder is also noteworthy in that it points to the human being’s responsibility toward creation. Undoubtedly, every blessing is at the same time a trust, and a trust entails responsibility. The human being, described as the essence of the universe and placed at the center of the realm of existence, has been granted numerous blessings; yet, in proportion to these blessings, corresponding responsibilities have likewise been entrusted to them.
Human beings, created with distinguished faculties such as intellect, will, and discernment, certainly possess the means and potential to fulfill their responsibilities. Indeed, as expressed in the verse, “Indeed, We have dignified the children of Adam, carried them on land and sea, granted them good and lawful provisions, and privileged them far above many of Our creatures” (Isra’, 17:70), human beings— endowed with qualities that distinguish them from other creatures—have the potential to exercise authority over the realm of existence. For this reason, Allah the Almighty has connected the continuity and preservation of the magnificent balance in creation to the human will. He has required humankind to employ this potential within the equilibrium of intellect and heart, matter and spirit, and world and hereafter, and to safeguard the balance and harmony inherent in creation by refraining from all forms of excess and imbalance. Drawing attention in numerous verses to the flawless order of the universe, Allah the Almighty warns all humanity with the verse “so that you do not defraud the scales” (Rahman, 55:8). In this regard, every person endowed with intellect is obliged to conduct their relationship with the realm of existence in accordance with sunnatullah, guided by revelation and by the proper exercise of their will.
For humankind to fulfill the responsibility of preserving both their own fitrah and the order within the universe, the most essential value they must adopt in their relationship with the environment is the consciousness of trust. The consciousness of trust means recognizing that the sole Owner of everything in the universe is Allah the Almighty. It entails conducting one’s relationships with all realms of existence— animate and inanimate— within the limits and measures established by Allah the Almighty. This consciousness is not only the guarantee of law, justice, and virtuous moral conduct on earth, but it is also of vital importance in the construction of a world that is livable for all living beings.
When the realm of existence is not approached with the consciousness of trust, it becomes inevitable that environmental problems will envelop human life. For when people distance themselves from this awareness of trust, they begin to act with a sense of absolute ownership, perceiving for themselves an unlimited right of disposal over their surroundings. This, in turn, drives them after unending ambitions and selfish interests, distancing them from truth, justice, law, and moral integrity. Indeed, today humanity faces numerous adversities— ranging from food insecurity to climate crises, from global disasters to psychological distress—many of which have emerged as consequences of personal greed and unchecked desire. Especially in the past century, despite colossal problems increasingly surrounding human life, regrettably, the pressure exerted by humankind upon the environment continues to intensify with each passing day. The greatest harm from this situation, however, is again borne by humanity itself. As our Lord draws attention to this reality in the verse, “Corruption has spread on land and sea as a result of what people’s hands have done, so that Allah may cause them to taste (the consequences of) some of their deeds and perhaps they might return ‘to the Right Path’.” (Rum, 30:41) In order to halt this negative course, human beings must, without fail, align their will with the will of Allah the Almighty and establish their relationship with the environment upon the consciousness of trust. The protection of the rights and dignity of other living beings who share this world, and the preservation of the earth as a livable place for all, depend upon this. Undoubtedly, this is possible only through the consciousness of servitude. For the awareness of servitude is the most essential factor that gives meaning to life within the balance of matter and spirit, world and hereafter, and that provides the foundation for regulating their relationship with their Lord, with themselves, and with their environment accordingly. Strengthening the consciousness of servitude will ensure that people conduct all their relationships within the framework of revelatory and creational laws, and thus refrain from attitudes and behaviors that corrupt nature. In this way, individual, social, and environmental crises— manifesting largely as a result of human factors and rendering life increasingly unlivable—will, to a great extent, be averted.
