Islam and Ecology

Islam offers a profound ecological vision that underscores human responsibility in the stewardship of divine creation. Guided by the principles of Tawhid (the unity of God) and Khalifah (viceregency), Muslims are urged to honor and safeguard the environment, acknowledging the vital role of nature as an essential aspect of their faith. This interplay between religion and ecology provides a robust ethical framework for addressing contemporary environmental challenges, fostering sustainable practices and a deep respect for the natural world.

An English proverb that always comes to mind: "When we heal the earth, we heal ourselves." When we heal the earth, we are actually healing ourselves. Because we and nature are inseparable.

I don't know when environmental issues became an important part of my life. Perhaps it was when my child enrolled in an environmentally friendly school (my first child attended kindergarten and elementary school at Ciganjur Nature School). Every day, there was information related to environmental issues. From sharks dying from ingesting plastic waste to the extinction of various rare species due to poaching.

Another time, I saw an expression of profound sadness in my child as he drew a fish floundering on dry land. Next to the picture was the text: "When there is no more drop of water on earth". I was touched and imagined the fate of future generations as the earth continues to be harmed and overexploited.

From the bottom of my heart, I often ask myself, why do so many Muslims still consider environmental issues unimportant?

This question led me to reflect on the relationship between Islam and ecology. My research brought me to several verses from the Quran frequently cited on environmental issues, such as Surah Hud [11:61]:

 وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَٰلِحًا ۚ قَالَ يَٰقَوْمِ  ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥ ۖ هُوَ  أَنشَأَكُم  مِّنَ ٱلْأَرْضِ وَٱسْتَعْمَرَكُمْ فِيهَا فَٱسْتَغْفِرُوهُ

«And to Thamud [We sent] their brother Salih. He said, "O my people, worship Allah; you have no deity other than Him. He has produced you from the earth and settled you in it, so ask forgiveness of Him and then repent to Him. Indeed, my Lord is near and responsive»,

and Surah Al-Baqarah [2:27]:

 ٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ مِنۢ بَعْدِ مِيثَٰقِهِۦ  وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ 

«Who break the covenant of Allah after contracting it and sever that which Allah has ordered to be joined and cause corruption on earth. It is those who are the losers». 

In principle, Islamic teachings provide general guidelines for the interaction between humans and the universe. Scholars and intellectuals are tasked with interpreting these guidelines in a contemporary context.

In the academic realm, the issue of Islam and the environment is beginning to be widely studied. Most of the writings refer back to the idea of ecological wisdom developed by Seyyed Hossein Nasr namely the re-sacralization of nature aimed at building harmony between humans and the cosmos.

Nasr's Sufi views were inspired by great Sufis such as Ibn Arabi and Jalaluddin Rumi. According to Rumi, there are many reasons that guide us to love the universe.

First, because all objects and creatures in the universe are manifestations of God.
The presence of all beings in this world is because God wants to reveal His hidden wisdom (Rumi, Mathnawi, volume 4, verses 3028-3029).

In his commentary on Rumi's poetry, Karim Zamani quotes the al-Futūḥāt al-Makkiyya of Ibn ʿArabī, where a hadith qudsi is reported that narrates a dialogue between the prophet David and Allah.
David asked: "O Allah, why did you create the universe?" Allah replied: "I was a hidden treasure and desired to be known; therefore, I created the world so that I could be known.

Imagine if this sentence had been internalized within us. When we see trees, forests, and rivers as manifestations of God's beauty, can we still bear to scribble on tree trunks or throw trash into rivers?

Second , because, essentially, we and the universe have been shaped by the same reality.

Once we were free, originating from the same entity
Without head and feet, in the eternal realm we met
We were particles like the sun
Unbound like clear water
When light changes form
Diverse forms are born
Then come out of your physical frame
Until you find your true form

(Rumi, Mathnawi, Volume 1, verses 686-689).

In the poem above, Rumi reminds us that we and the universe share the same entity. If we treat the universe unfairly, we are essentially hurting ourselves. One therapy for building the deepest empathy is to revisit the essence of our creation.

Third, because we and the universe share not only the same creative entity, but even when it has transformed into various forms, we can still communicate and love one another.
In the primordial universe, all creatures are one entity, and upon birth, they transform into various forms: humans, plants, animals, mountains, and so on.
According to Rumi, humans can communicate with the natural world around them by honing their intuition. Therefore, there is no reason to ignore, let alone harm, the ecosystem in which we live.

There are millions of hidden particles in the universe.
They said: «We heard, saw and rejoiced».
But unfortunately, we are silent to those who are foreign to the meaning
Because you stop at the material realm
How can you possibly understand our language?.

(Rumi, Matsnawi, Volume 3, verses 1019-1020)

The background to this view is because for a Sufi, nature is not an inanimate object to serve humans. Nature is a living form capable of loving and being loved. Between humans and nature mutual love and understanding can arise.

All beings in nature are lovers
And they all long to meet
If you didn't love me, the sky
Wouldn't stretch out a clear horizon
If you didn't love me, the sun
Wouldn't shine a beautiful light
If the earth and mountains didn't love each other
Would not grow from them
Trees and flowers wouldn't grow from them
If you didn't love me, the sea
Who knows where it would take us?

(Rumi, Divan-e Shams, ghazal 2674, vv. 9–11)

Rumi has provided a powerful formula for cultivating love for the universe. The question now is whether we will simply view this formula from behind a glass display case or reach out and sip it. Our homework going forward is how Muslims can become more familiar with environmental and ecological issues.

Our true self is inseparable from all living beings and the entire universe. Realizing this means realizing the inseparability of all that exists. Separation, in fact, is a mistaken way of thinking. Enlightenment means one awakens from the illusion of separation and realizes one's unity with all universal existence.

At this point, the intention to destroy life disappears completely. The intention to destroy nature, especially for the sake of money and pleasure, also vanishes without a trace. Tasawuf, in essence, has always been ecological. It works in complete harmony with the entire universe.

Environmental destruction occurs because humans believe they are separate from the nature that sustains them. This is what is known as the dualism of subject and object. Humans are considered subjects, and nature is considered an object ready to be exploited for human needs. When this is transcended, through understanding and experiencing our true selves, the intention to destroy nature disappears instantly.

Amidst the various disasters resulting from our greed in destroying nature, and the suffering born of mistaken thinking, Sufism is the best path to sustaining life. What are you waiting for?

Pray for our country please (West Sumatera, North Sumatera, Aceh, Kalimantan. The death toll from flooding and landslides on Indonesia's Sumatra island has risen dramatically to 950, 280 missing. 900,000 people are in refugee camps. Major roads cut off, and internet and electricity only partially restored.

Yusuf Daud
Founder SophiaCitra Institute PhiloSufi centre for Interfaith and Intercultural dialogue Surabaya-Indonesia