The Natural Environment in the Qur'an (Part Three)

Previously, I examined what the Hebrew Bible and the New Testament have to say in regards to the natural environment. Now, in this final installment, I will be examining what the Qur'an has to say in regards to the natural environment.

The Qur’an

In regards to the natural environment, the views of the Qur’an do not differ too much from what is found in both the Hebrew Bible and the New Testament. Just like the two previous texts, the Qur’an emphasized the importance of caring for God’s creations. An article written by Mawil Izzi Dien states that:

“Humans have to accept that they are created beings who act as the ‘agents’ of God on earth. These agents are creative in their own way but they are not God. Humans, however will become closer to the sacred by operating according to God’s instruction” (48).

The Qur’an often emphasized the importance of living life on Earth that is faithful to God and never offends him. If believers remain faithful to God until the end, then they are rewarded by being able to join God in the Garden (or Heaven), while disbelievers get to spend the afterlife in Gehenna (or Hell) as punishment. Knowing this, believers who are faithful to God would be motivated to protect the environment to ensure they are rewarded by God with entry into the Garden with him.

For several reasons, Islam, as a way of life, expects human beings to conserve the environment. The first reason is that the environment is God’s creation.

As God’s creation, the “earth and all its natural resources is a sign of His wisdom, mercy, power and His other attributes and therefore serves to develop human awareness and understanding of this creator” (Dien 48). Looking at Sura 13 in the Qur’an, more detail is given to what God created when shaping the world as we know it, stating that “on the earth (there are) parts neighboring (each other), and gardens of grapes, and (fields of) crops, and palm trees, (growing in) bunches and singly, (all) watered with one water” (Ar-Ra’d 13.4).

Natural resources such as water and vegetation are necessary for human survival and, therefore, need to be protected not just because they are creations of God, but because it serves the best interests of humans, as well.

Another reason for the protection and preservation of the environment is to protect the creatures which pray and praise God. The Hebrew Bible and New Testament made references to animals as well, but the Qur’an is unique in that they are presented from a somewhat anthropomorphic perspective, specifically Sura 17.

In Sura 17, it is stated that “the seven heavens and the earth, and whatever is in them, glorify Him, and (there is) nothing that does not glorify (Him) with His praise, but you do not understand their glorifying” (Al-Isra 17.44). The only instance of “talking animals” that comes to mind from the previous texts is in the Hebrew Bible, with the snake that tempted Eve to eat the forbidden fruit.

Other references to animals never make any mention of them praising and glorifying God. This, along with the environment being inhabited by animals are cited in Islam as reasons for protecting them.

The protection and preservation of the environment is also considered important for moral and social reasons. As Mawil Izzi Dien explains, “Islam, as a way of life, is established on the concept of good. Therefore, it is expected that Islam will protect the environment once it is understood that such protection is good by itself” (49).

This concept can be found in Sura 99, where it is stated “that whoever has done a speck’s weight of good will see it, and whoever has done a speck’s weight of evil will see it” (Az-Zalzalah 99.7–8).

In Islam, the relationships that a human takes part in must be based on justice and kindness, and not on material or financial gain. The best example of this is in Sura 16, where it is stated that “God commands justice and good, and giving to family, and He forbids immorality, and wrong, and envy. He admonishes you so that you may take heed” (An-Nahl 16.90).

Finally, “humans are expected to protect the environment since no other creature is able to perform this task. Humans are the only being that God has ‘entrusted’ with the responsibility of looking after the earth” (Dien 49).

Looking after animals is considered a burden in the Qur’an, with humans being the only ones capable of looking after them. As the Qur’an explains, “We offered the trust to the heavens and the earth, and the mountains, but they refused to bear it, and were afraid of it, and (instead) the human bore it” (Al-Ahzab 33.72–73).

Entrusting the care of animals to human beings seems to imply that God thinks highly of humans and trusts them enough to let them look after his creations. Therefore, it would be in the best interests of humans to ensure that the natural environment remain free of destruction, and (with some exceptions) not inflict harm on the living creatures that share the Earth with them.

Conclusion

After examining the Hebrew Bible, the New Testament, and the Qur’an, it can be stated with certainty that each text offers its own insight in regards to the relationship between humans and the environment.

In the Hebrew Bible, there is the common interpretation that God gave humans permission to have control over nature, and there are verses that support it. However, there is also evidence that proves that humans do not have complete control over nature and that only God has true control, and uses it to reward or discipline humans based on their behavior.

In the New Testament, similarities overlap with the Hebrew Bible, as Jesus accepted many of its teachings. As such, the New Testament doesn’t give any new insight into the environment, although Jesus upheld that God cares for all his creations, displayed several instances of being in touch with nature, and used this control that he had over the environment in his teachings.

The Qur’an offers some of its own insight, stating (among other reasons) that humans should protect the natural environment because creatures inhabit it and praise and worship God, in the same way as humans do. Furthermore, God gave the responsibility of caring for his creations to humans because only they can do it.

All three texts may not have had the environment in mind when they were being written, but each text recognizes its importance to some degree and asks humans, in one way or another, to take care of it as they live alongside nature and not apart from it.

Works Cited

1. Dien, Mawil Izzi. “Islam and the Environment: Theory and Practice.” Journal of Beliefs & Values, vol. 18, no. 1, 1997, pp. 47–57. doi:10.1080/1361767970180106.

2. Droge, Arthur J. The Qur’an: A New Annotated Translation. London, Equinox, 2013.