By: Samsul Nizar
Professor of STAIN Bengkalis
The natural world and its inhabitants are the verses of Allah in progress of revelation. Its existence transcends mere human habitation, picturesque vistas, or the satisfaction of life’s necessities. Understanding the universe as a message from Allah SWT to humanity is essential in order to gain a deeper appreciation for the magnificence of His Majesty. Awakening the dimension of ‘ubudiyah (servitude) is the realization of His magnificence. The terrestrial caliphate will be actualized in the interim through prudent management and consideration of nature.
Regardless of the fact that nature and its components were created with human beings in mind, all aspects must be effectively managed in accordance with the Caliphate’s mandate that He has bestowed. Only by exercising prudent management will nature exhibit benevolence towards its entirety. However, in instances where humans exhibit avarice and neglect their responsibilities as the caliphate, nature will wrangle and contend as a result of human conduct. Allah declares this in His words: “Attainable damage has ensued both on land and at sea as a result of human activities; therefore, Allah will experience a portion of the repercussions of their deeds in order to guide them back to the correct course” (QS ar-Ruum: 41).
Humans are admonished in the aforementioned verse to consistently safeguard and preserve the universe. One option available to humanity for attaining safety on the planet is to coexist harmoniously with the environment. The establishment of communication between humans and nature will result from their coexistence and mutual concern. A mode of communication capable of perceiving both nature and human emotions. Human needs will be fulfilled by nature, and natural information (hopes) will be comprehended by humans if this occurs. On the contrary, communication between humans and nature will deteriorate in the absence of reciprocal comprehension. The chosen mode of communication should not be utilized to the extent that it causes environmental pollution or destruction. It is natural for natural movements and signals to precede human knowledge if this occurs. In actuality, God imparted the entire universe to humanity in order to “submit” it. It is expected that nature show due regard for human beings who are bestowed with special privileges as caliphs on our planet. This statement pertains to Allah declaration, “Indeed, I will establish a caliph among all the nations” (QS al-Baqarah: 30).
If humans are the caliph (chief), then the universe is the people, according to elementary logic. A caliph should ideally be the guardian of the populace, while the populace should contribute positively to him. Respect for one another and harmonious interaction between these two poles will result in mutual prosperity. Because the caliph and the people maintain their mutual trust through interaction and do not violate one another. Peace will be achieved if the caliph and the people continue to coexist in harmony. In contrast, disaster will ensue in the event of betrayal. Regarding the relationship between humans and the universe, this is the case.
A bequest of submission to nature was bestowed upon Adam and his progeny by the prophet. This pertains to His words: “And (remember) when We said to the angels, ‘Prostrate yourselves to Adam,’ all of them bowed down with the exception of Satan, who was among those who disbelieved and was reluctant and arrogant” (QS al-Baqarah: 34).
The verse above is so explicit that not even the celestial beings, much less the creatures of the universe, submit to the prophet Adam AS (human). As a consequence, all celestial bodies—the earth, moon, sun, stars, sea, mountains, creatures, and plants—are under human control so that their capacities as caliphs and servants of Allah on earth may be perfected. There is justification for the universe’s submission. In addition to the privileges explicitly granted by Allah SWT, humanity inherently possess several advantages not bestowed upon other beings during His lifetime. Nevertheless, human dominion over the universe is contingent on their faithful execution of the duties and responsibilities of their caliphate in accordance with Allah’s laws and the teachings of the Prophet Muhammad SAW. To that end, deep When performing the duties of the caliphate, individuals are obligated to adhere to their limitations. This is emphasized by Allah in His words: “Dear you who have faith! Do not render illegitimate that which Allah has declared desirable, and do not surpass the bounds of what is permitted. Those who surpass the boundaries are, in fact, disapproved of by Allah. (QS al-Maidah, verse 87).
Notwithstanding the elevated privileges conferred upon them, human beings frequently neglect, refute, and even surpass the boundaries He has established. The privilege that ought to safeguard and preserve the universe is instead utilized to exploit and undermine nature. As a consequence, communication between humans and nature has ceased. Nature is in fact conversing, wailing, and contending incessantly. The human race, however, is oblivious, indifferent, or unwilling to comprehend. Undoubtedly, the genesis of natural sighs and disappointments is the delivery of a message. Humans, however, neither comprehend nor care. Natural awareness is actually represented by natural communications, which “submit” to humans with groans in order to inform them of impending events. Natural calamities (including but not limited to earthquakes, tsunamis, volcanic eruptions, climate instability, floods, landslides, and Covid-19) are among these grievances. This occurs as a result of communication discord between humans and nature. This discord leads to the suffering of innocent individuals. Everything is because of the hubris of a few selfish humans. After a catastrophe has transpired and claimed lives, individuals employ a scientific methodology to identify scapegoats. Indeed, the exploitation of catastrophes to enrich one’s own interests and “trade” the suffering of others is a frequent occurrence. On occasion, a select few exploit disasters and calamities for their own benefit (corruption) in the name of social responsibility; however, this is tantamount to “taking advantage of the suffering of others.”
There are numerous types of human responses to natural disasters, including:
First, human beings exhibit negligence and vulnerability when it comes to mitigating disasters. This is the result of ignorant humans being incapable of communicating in harmony with nature. Human ignorance can be examined from two distinct perspectives: first, ignorance regarding the word of nature, which encompasses both non-experts and trustees. (2) Lack of knowledge concerning the selection of obsolete and minimal supporting apparatus. In consequence, the utilized medium is incapable of deciphering the dictates of nature in light of this ever-evolving science. Everything that results from the trustee’s lack of readiness—both in terms of expertise and accountability—contributes to the community’s limited understanding. Indeed, the Prophet himself stated, “Delay the time of destruction until a subject is entrusted to an individual lacking expertise” (HR. Bukhari and Muslim).
A subpar evaluation exacerbates the aforementioned conditions. Consequently, instances of negligence leading to harm inflicted upon others are routinely accepted, or individuals scramble to find alibis and a million arguments. Because evaluation and action are frequently taken after an event has occurred, this is the case.
Second, implementation of principles that frequently fail to align with actual conditions. Strict rewards and compensation must therefore be implemented, rather than profiting from catastrophes or seeking scapegoats for personal gain. All parties involved in this context must concentrate on the mission they carry out. “Good girls while they are young” should not divert the attention of those entrusted with the responsibility of safeguarding the environment. Moreover, the scintillating incentive provided by “cake rations” is more prominent. This occurred during the reign of Rasulullah SAW, specifically during the Uhud Battle. When the archer troops developed a desire for “something” similar to that of the troops below, they disregarded orders and were immediately engaged in combat over the ghanimah’s (spoils of war) treasure. They exhibit negligence and fail to attend to their primary responsibility. An outcome of catastrophe (defeat) ensued as a consequence of noncompliance with the provided directive. This is identical to the phenomenon that occurs during and will continue to occur during natural disasters.
The Mount Marapi eruption in West Sumatra in late 2023 is merely one instance that evokes melancholy. Perhaps something similar has occurred and/or will occur elsewhere at a different time. In fact, constant monitoring and vigilance are required regarding the condition of an active volcano. Authorizing mountain climbers in “unhealthy” natural conditions is a practice that requires evaluation. Furthermore, the magnitude of this activity ensures that it cannot be attributed to carelessness or ignorance. Exploration of “sick” terrain without proper equipment, supervision, and indications of permitted distance limits worsens this condition. Alternatively, possibly “ignorant hands” have stolen the equipment and signs. Should this occur, do you retain your human sense of reason? The amount of written regulations is substantial, yet the practical application of these regulations is akin to residing in an antiquated age. Trust negligence and substandard equipment have resulted in severe injuries and distress. The manifestations of the word of nature are beyond the control of any individual. Every reason is reclassified as a catastrophe. Indeed, despite Mount Marapi’s repeated attempts to communicate, none of the communications were accorded due seriousness.
Third, Nature is not merely an event devoid of meaning, but rather a teaching verse from Allah. Specifically, a phenomenon there are instances when nature serves as a wake-up call for “sleeping” humans. Because everything must have an intertwined message of cause and effect. Everything that transpired could have been interpreted as a religious rebuke from God for the disobedience of a small number of humans who had neglected Him. Conversely, there remains a dearth of scientific research pertaining to the subject of dialogue with nature. In light of the earthquake-prone regions of Japan, numerous scientists concentrate on earthquake mitigation techniques. Every scientific discipline has its foundation in earthquakes. Numerous hypotheses have been developed in an attempt to mitigate the devastation that earthquakes inflict. They reacted to earthquake communications with discernment, as opposed to simply accepting that what transpired was beyond their control.
Fourth, a portion of the cries of nature are temporary while others are habitual. It is necessary to respond to all natural cries with understanding, faith, and vigilance. Nevertheless, a minority of individuals rarely enroll in courses. Allah reminds us of this fact in the QS. ar-Rahman on 31 separate occasions “Then, which of your Lord’s blessings do you deny?”. This repetition is consistent with His nature. This repetition is intended to remind individuals to be eternally appreciative of the bounties He has bestowed upon them and to refrain from disbelief. It is, although individuals seldom acknowledge or value it.
Fifth, human presumption toward nature is the cause of the delay in anticipating its arrival. This is further compounded by human ignorance, which can manifest as either foolishness or arrogance through the disregard of the messages that nature imparts. Nature has, in fact, communicated to humanity the message of Rahman and His Womb. However, humans are forgetful, incapable of comprehension, and occasionally refute their own statements. The universe, including every story, event, and parable, are all divine words that merit contemplation from both the intellect and the emotions. This is explicitly stated in His words: “Therefore, narrate these tales to them in order to provoke thought” (QS. al-A’raf: 176).
All natural phenomena are analogous to perpetually ticking and repeating clockwork. However, some individuals continue to exist without acquiring the knowledge necessary to break the cycle. Perhaps human beings are progressively incapable of performing their caliphate responsibilities on our planet. Despite this, human desires continue to increase as caliphs (holders of trust) on earth continue to ascend, oblivious to their incapability to communicate with nature. Failure after failure, error after error, anguish after anguish persist, as do violations following violations. Subsequent to the occurrence, regret and the pursuit of justifications persist. Nevertheless, everything resembles consuming chile. Once the spiciness has subsided, chilies will once more be sought after for the creation of chili sauce in increasingly fiery varieties. When will every element be preemptively conscious and sensitive to the language of the natural world? Who is aware…
Wa Allahua’lam bi al-Shawwab.
Translated by Riska Saputra, S.Pd., M.Sc
Undergraduate alumni from the English Education Study Program at STAIN Bengkalis.
Master alumni from the Graduate Institute of Network Learning Technology at National Central University, Taiwan.
