Man: The Custodian Of All Creation

The environmental crisis, which loomed large on the horizon in the 21st century, has not diminished amid the specter of rising over-consumption, increasing species loss, and unprecedented climate change. Across the world, we are experiencing the negative impact that human activities have had on nature.

Nature, from which we fulfill our essential needs for air, food, and water, has come under increased pressure. Not only have natural resources been overused, but there is also widespread pollution of water, air, and land resources. The impact of destructive technologies, developed with little consideration of their consequences on nature or society, is also prevalent. As the Noble Qur’an states: “Evil (sins and disobedience to Allah) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds), that He (Allah) may make them taste a part of that which they have done, in order that they may return (by repenting to Allah, and begging His Pardon).” (Qur’an, 30:41)

Increasingly, scholars, thinkers, and activists are writing about the environmental message of Islam. The Qur’an and the Sunnah abound with wisdom and ethics on human interaction with the natural world. Sadly, there is a lack of awareness and implementation of the environmental teachings of Islam today. Yet more than ever, this message needs to be put into practice. What, then, is the ecological message of Islam?

Tawheed, the belief in the oneness of Allah, has been called the bedrock of a Muslim’s faith. This concept focuses on the Oneness of the Creator, and His Superiority to all else. Muslims affirm this belief in their entire lives and assert that Allah is the absolute source of all values, and also the Owner and Originator of the entire Universe of which humankind is a part. In ecological terms, humans are therefore not the owners of natural resources.

Humankind has been given the position of a steward or trustee on Earth, often referred to as a vicegerent or Khalifa of Allah.

And (remember) when your Lord said to the angels: “Verily, I am going to place (mankind) generations after generations on earth.” They said: “Will You place therein those who will make mischief therein and shed blood, – while we glorify You with praises and thanks and sanctify You.” He (Allah) said: “I know that which you do not know.” (Qur’an, 2:30)

The interpretation of this concept by Muslim environmental scholars portrays men and women as custodians of the creation, who are provided with bounties that should be enjoyed within limits. This trusteeship must be carried out with justice and kindness to all creation. The interpretation of a Khalifah as a “master or vicegerent, trustee or tyrant” is central to the environmental teachings of Islam. If a Muslim understands by trusteeship that he or she can exploit and abuse natural resources, then they fail to understand the concept of Khilafah. Humankind needs to carry out their role as Khalifah with compassion, kindness, and sincerity – with justice (adl) and goodness (ihsaan). Our relationship with all the creation should reflect these qualities.

Moreover, belief in the hereafter and accountability for one’s actions further impress upon the minds and hearts of Muslims that humanity will be accountable for their actions, as well as the things in their care. As the Hadith reads: “The world is sweet and green (alluring) and verily Allah is going to install you as vicegerent in it in order to see how you act.” (Sahih Muslim).

In Islam, all the creation (khalq) is regarded as signs or ayat of Allah, worshiping and glorifying the Creator, even though humankind cannot perceive this. Nature therefore possesses an intrinsic value apart from its role as sustenance for humankind.

The seven heavens and the earth and all that is therein, glorify Him, and there is not a thing but glorifies His Praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving. (Qur’an, 17:44)

Humankind’s relationship with the natural world is further elaborated by the following two principles, that of mizan (balance) and Taskheer (subservience). Taskheer (subservience) does not imply that humans possess the right to dominate or exploit the earth and should not be taken to mean “the ordinary conquest of nature,” but rather, use of the earth’s natural resources exercised according to Allah’s Will. This includes being mindful of the order and balance (mizan) within nature:

And the heaven: He has raised it high, and He has set up the Balance in order that you may not transgress (due) balance. (Qur’an, 55: 7-8)

When we contemplate the verse in Surah Ar-Rum (30:41), we find that humankind has been forewarned to desist from polluting and destroying the earth and to turn back from evil actions. Prophet Muhammad (peace be upon him) is the perfect expression of ethical behavior since his life depicts the Quranic message. In terms of environmental care, simple living, moderation, and respect and concern for all creation, his life abounds with examples of the Islamic environmental philosophy.

An oft-cited example from the Hadith, narrated by Abu Hurairah in Sahih Bukhari, illustrates the virtue of being kind to animals. The Prophet (peace be upon him) said, “A man saw a dog eating mud from (the severity of) thirst. So, that man took a shoe (and filled it) with water and kept on pouring the water for the dog till it quenched its thirst. So Allah approved of his deed and made him enter Paradise.” In the day-to-day lifestyle of the Prophet (peace be upon him), exists a sublime example of moderation and simplicity.

In the last two centuries, the exploitation of the earth’s resources reached new heights (or lows). Too often one reads about the depletion of earth’s forests, the extinction of plants and animals and the threat of global climate change. Evidence of corruption or fasad, mischief, and destruction is widespread. The balance of the natural system has been disturbed. The unquenchable thirst for power and wealth, which underlies much environmental exploitation, is destroying this planet.

In the way of Islam, we find a message that embodies the principles needed to guide us out of the environmental crisis we face. Islam is a way of life in which justice, fairness, and compassion towards all of the creation is paramount. The challenge is to establish our lives upon these teachings and to swim against the tide of self-interest, greed, materialism, and destruction that is plundering our planet and its people.

-By Najma Mohamed, an environmental researcher and writer and is based in Cape Town, South Africa. Courtesy: The Muslim World League Journal, Makkah.