Abstract
With the expansion of capitalism and the proliferation of commodities, environmental degradation has intensified.
The central question of this study is that although this issue has received limited attention in Islamic thought,
certain aspects of it can be discerned in the works of Ibn ʿArabī. Through a deeper interpretation of his writings,
valuable insights can be gained regarding environmental preservation. This study focuses on the role of Ibn ʿArabī’s
anthropology and its relevance to addressing ecological crises. It adopt a descriptive-analytical approach.The
findings suggest that Ibn ʿArabī’s anthropology offers a mystical interpretation of Islam in which environmental
preservation is presented as a religious act. In his teachings, the human being possesses dignity due to the divine
spirit breathed into them and is considered the ultimate purpose of creation. On this basis, any form of disrespect or
discrimination among human beings is unjustifiable. On the other hand, although the human being is regarded as the
noblest of creatures, nature was not created solely for their sake; rather, like the human, it is a manifestation of
divine self-disclosure and does not possess intrinsic superiority over other beings. Since all creatures bear the divine
spirit, the human being is obligated to honor the divine presence that flows through all of creation. This conception
of the human being entails a responsibility for the protection of the environment.
Keywords: Environmental protection, mysticism, divine self-disclosure (tajallī), anthropology, Ibn ʿArabī
1 PhD student, Islamic Mysticism, Islamic Azad University, Central Tehran Branch, Tehran, Iran. Email:
arabamery@gmail.com
2 * Professor, Department of Philosophy and Mysticism, Islamic Azad University, Central Tehran Branch, Tehran,
Iran. Email: n.sophia1388@gmail.com
3 Professor, Department of Islamic Mysticism, Islamic Azad University, Science and Research Branch, Tehran, Iran.
Email: mazahri711@yahoo.com
Date received: 21 ⁄ 4 ⁄ 2025
, Date of acceptance: 11 ⁄ 9 ⁄ 2025
Introduction
Global warming and the current ecological crisis have prompted many scholars of religion to identify the ethical
factors that contribute to the depletion and waste of the planet’s limited natural resources. As such, a reading of
religion that aligns with efforts to solve this global challenge is of utmost importance. This form of thinking,
grounded in religious knowledge, urges Muslims to view their traditions differently and to apply religious texts and
principles to the pressing issues of the present day. Therefore, the works of Muslim thinkers—many of which were
written centuries ago—need to be revisited, with some of them speaking directly to the current problems facing
humanity. Thus, reinterpreting traditions and repurposing old teachings and concepts to address today’s challenges is
thus of great importance. Humanity is now confronted with the limitation of Earth’s resources and that humans bear
responsibility for their protection and preservation. This desire to establish a harmonious relationship with nature
can also be seen as a sign of spiritual awakening. Modern humans have come to understand that everything in nature
is interconnected; instead of viewing things as separate and unrelated entities, humanity has come to understand that
everything in nature is interrelated. In general, academic discourse on Sufism is still committed to a classical-
normative model—for example, Sufi concepts of divine love and manifestation (tajallī) have solely been discussed
within the framework of love for God, and their implications for human interaction with the environment have not
been explored. Scholars of theoretical mysticism have also given insufficient attention to this topic. The need to
expand the scope of Sufism by incorporating the concept of divine manifestation and applying it to environmental
issues is not an unfamiliar intellectual trend. Such an innovative approach—applying and incorporating traditional
concepts to modern issues—can redefine the relationships between God and humanity, between humans themselves,
and between humans and the environment. On the other hand, humans and their issues have always been central
concerns for thinkers. The definition of the human being is one of the topics that various intellectuals have
approached through their own insights. Ibn ʿArabī is one of the great thinkers of the Islamic world whose
perspective on human nature can help address environmental degradation. The core of Ibn ʿArabī’s view of human
nature lies in his important theory of the “Perfect Human” (al-insān al-kāmil).
Materials & Methods
This study is based on a descriptive-analytical method. It begins by examining the classical works of Ibn
ʿArabī, such as Fuṣūṣ al-Ḥikam (The bezels of wisdom) and al-Futūḥāt al-Makkiyya (The Meccan
revelations), with a focus on the aspects of his mysticism, which relate to the study of human nature. Key
concepts such as the “Perfect Human,” “divine manifestation” (tajallī), and “unity of being” (waḥdat al-
wujūd) are analyzed as the theoretical framework. Data related to environmental crises have been drawn
from contemporary scientific sources in order to clarify the connection between Ibn ʿArabī’s mystical
teachings and environmental preservation.
Discussion & Result
From Ibn ʿArabī’s perspective, the human being is the goal and purpose of creation; yet at the same time,
nature—like humanity—is a manifestation of the Divine Spirit and bears divine attributes. This view implies that
human beings possess no essential superiority over other beings and are obligated to safeguard the Divine Spirit that
permeates all of existence. In Ibn ʿArabī’s mystical system, the distinction between the “Perfect Human” and the
“animalistic human” (al-insān al-ḥayawānī) forms the core of his view of human nature. The Perfect Human,
through faith in the unseen and a journey toward perfection, becomes God’s vicegerent (khalīfat Allāh) and assumes
the duty of protecting nature. Over time, and in response to emerging environmental crises, Muslims have begun to
rethink classical Islamic mystical texts in order to reform humanity’s interaction with nature. Ibn ʿArabī, for
instance, asserts that all aspects of nature are interconnected and that no entity is truly “inanimate”; rather, all of
nature is alive and engaged in glorifying God (tasbīḥ). Such a view of nature as both living and sacred can provide
an ethical and spiritual foundation for environmental preservation. Meanwhile, Ibn ʿArabī’s theory of the unity of
being, which emphasizes the unity of all beings within the Divine Essence, plays a key role in shaping
environmental ethics. This theory encourages humans to take responsibility for all aspects of nature and reminds
them that harming nature is, in effect, a form of disrespect toward the sacred Divine Essence. Nevertheless,
contemporary academic discourse on Islamic mysticism has primarily focused on its spiritual and philosophical
dimensions, with insufficient attention to its relevance for environmental challenges. Scholars such as Mokhtari and
Gorjian (2021) and Irawan (2021), have highlighted the influence of mystical teachings on ethical attitudes;
however, the direct link between these concepts and environmental crises remains underexplored. This study seeks
to fill that gap by examining Ibn ʿArabī’s teachings on human nature and their role in safeguarding the environment.
Conclusion
A re-reading of Ibn ʿArabī’s view of human nature reveals that his mystical teachings contribute
not only to the cultivation of the human spirit but also to the protection of the natural
environment. Ibn ʿArabī regards the human being as a divine artist who, through faith in the
unseen and the Divine Spirit, can enhance not only their relationship with God and other people
but also their relationship with nature. Since nature is a manifestation of the Divine and is
constantly glorifying God, the human being is obligated to protect this sacred manifestation. This
study demonstrates that contemporary environmental crises—which stem from humanity’s loss
of spiritual connection with nature—can be addressed by revisiting mystical concepts such as the
Perfect Human and the unity of being. Belief in the aliveness of all elements of nature and
respect for the Divine Spirit that flows through them can not only promote environmental
preservation but also deepen the awakened spirituality of the modern human, where
environmental challenges can lead to a form of collective worship. By offering a new reading of
Ibn ʿArabī’s works, this study presents Sufism as an effective tool for redefining the
human–nature relationship. Therefore, Ibn ʿArabī’s mystical teachings can respond not only to
spiritual and religious concerns but also to critical environmental issues, preparing the ground for
ethical models aimed at protecting nature