Contemporary society is not ignorant of environmental harm. Scientific evidence and public awareness campaigns have made the consequences of environmental harm widely understood. Yet, still, environmental harm persists, even worse than before which suggests that the problem lies far deeper than knowledge of the harm occurring. The core of the problem lies in disrespect towards the environment. This dynamic, quite interestingly, resembles the pattern in human abusive relationships. Individuals may recognize the consequences of their damage to the other party, yet they continue to act destructively simply because they do not recognize the worth of the other party. Similarly, environmental harm continues to exist not because humanity is unaware of the consequences but because nature is often regarded primarily in terms of its utility rather than its intrinsic value.
Most major world religions portray the relationship between humans and the environment as a relationship of trust and trusteeship, where humans are caretakers entrusted with caring for the natural world. This is evident in Islam, where it is mentioned in the Holy Quran, Surah Al-Baqarah 2:30, [1] that establishes that humans are the stewards of the earth, entrusted with authority over creation. This concept is also similar in Christianity, where the Bible in Genesis 2:15 [2] establishes that humans are caretakers of the earth. Yet, a question is raised. Does simply being a trustee mean we have authority over the environment? And if so, what kind of authority?
Authority has never possessed a single moral meaning across political, social, and moral spheres. On the one hand, it could mean a trust that demands responsibility, and on the other hand, it could mean the power of dominion, where one does as they please. The environmental crisis of the modern age suggests that humanity has often chosen the latter interpretation, where stewardship and trusteeship are mistaken for entitlement and supremacy.
At the root of this misinterpretation lies anthropocentrism. A worldview belief that humans are central and superior to other non-human entities[3]. With this in mind, this then means that the natural world is seen to be significant to human beings for its benefits. This means that forests become valuable only because they provide oxygen and resources, rivers matter only because they provide water, and animals become protected only for their economic or ecological functions. While these benefits are valid, this shows that people often protect something only because it serves them. This perspective may also help explain why many species face extinction. When their value is not directly visible to human interests, they become easily overlooked and undervalued.
The anthropocentric mindset contributes significantly to environmental degradation. Decisions such as large-scale deforestation are justified with the assumption that the resources are required for human survival, overlooking that it greatly harms ecosystems and their role as habitats of other forms of life. Ironically, the anthropocentric view of nature is evident in the environmental campaigns that occur. More often than not, we hear advocates of environmental care saying that the environment needs to be preserved ‘for future generations’, rather than recognizing that nature in its own right has value.
By viewing nature through the human utility lens, people fail to recognize that nature has its own intrinsic value and is an integral part of a complex interdependent system. This results in a pattern that prioritizes short-term human gain over long-term balance.
Genuine respect for nature can then only arise among humans when nature is recognized as valuable in itself, without taking into consideration the benefits it may have. The Quranic portrayal of the natural world defines nature not as tools waiting to be used by humans but as creations of God already living in complete obedience to divine order. As evident in Surah Al Hajj 22:18, nature is seen to always be in prostration to Allah Subhanahu wa ta’ala (SWT).[4] This verse suggests that the natural world fulfils its purpose without corruption, unlike human beings. The arrogance of human beings lies in imagining that being entrusted with stewardship makes humanity greater than the natural world we have been asked to protect, yet the natural world constantly fulfils its purpose without flaw.
What view should then be adopted so as to ensure that the environment is treated as a creation with its own intrinsic value? The ecocentric perspective may provide a solution whereby humanity is seen to be part of a broader ecological system, rather than above it. This means the relationship between nature and humans is not one of master and subject but rather a partnership, even within a shared system of life. Such a view is already evident in many cultures, such as the Native American culture, where humans are believed to be part of nature and even relatives to nature. [5]
In recent years, certain legal systems have begun to reflect a growing recognition of nature’s intrinsic worth. Most notably, Ecuador’s constitution recognises nature as possessing rights of its own. [6] Under this framework, ecosystems are not protected only because they benefit human beings, but because they are seen as entities with inherent value that deserve respect and protection.
Ultimately, genuine environmental respect cannot be sustained by fear of depletion of benefits alone. It must emerge from understanding that a meaningful and dignified part of the divinely ordered cosmos. This recognition leads to an emerging global effort to reimagine humanity’s relationship with the environment.
[1] https://quran.com/2/30
[2] https://www.biblegateway.com/passage/?search=Genesis%202%3A15&version=NIV
[3] https://www.britannica.com/topic/anthropocentrism
[4] https://quran.com/al-hajj/18
[5]https://www.robbiegeorgephotography.com/blog/blog_posts/nature-native-american-wisdom?srsltid=AfmBOoql72OqdDYFe8UCWGc_EnxoUsVSgrzocj0qVPbYvq3epM0i-D8m
[6] https://www.garn.org/wp-content/uploads/2021/09/Rights-for-Nature-Articles-in-Ecuadors-Constitution.pdf
