Ibn Arabi's anthropology and its application to deal with the environmental crisis

AbstractWith 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’santhropology and its relevance to addressing ecological crises. It adopt a descriptive-analytical approach.Thefindings suggest that Ibn ʿArabī’s anthropology offers a mystical interpretation of Islam in which environmentalpreservation is presented as a religious act. In his teachings, the human being possesses dignity due to the divinespirit breathed into them and is considered the ultimate purpose of creation. On this basis, any form of disrespect ordiscrimination among human beings is unjustifiable. On the other hand, although the human being is regarded as thenoblest of creatures, nature was not created solely for their sake; rather, like the human, it is a manifestation ofdivine self-disclosure and does not possess intrinsic superiority over other beings. Since all creatures bear the divinespirit, the human being is obligated to honor the divine presence that flows through all of creation. This conceptionof 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.com2 * Professor, Department of Philosophy and Mysticism, Islamic Azad University, Central Tehran Branch, Tehran,Iran. Email: n.sophia1388@gmail.com3 Professor, Department of Islamic Mysticism, Islamic Azad University, Science and Research Branch, Tehran, Iran.Email: mazahri711@yahoo.comDate received: 21 ⁄ 4 ⁄ 2025, Date of acceptance: 11 ⁄ 9 ⁄ 2025 IntroductionGlobal warming and the current ecological crisis have prompted many scholars of religion to identify the ethicalfactors that contribute to the depletion and waste of the planet’s limited natural resources. As such, a reading ofreligion 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 andprinciples to the pressing issues of the present day. Therefore, the works of Muslim thinkers—many of which werewritten centuries ago—need to be revisited, with some of them speaking directly to the current problems facinghumanity. Thus, reinterpreting traditions and repurposing old teachings and concepts to address today’s challenges isthus of great importance. Humanity is now confronted with the limitation of Earth’s resources and that humans bearresponsibility for their protection and preservation. This desire to establish a harmonious relationship with naturecan also be seen as a sign of spiritual awakening. Modern humans have come to understand that everything in natureis interconnected; instead of viewing things as separate and unrelated entities, humanity has come to understand thateverything 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 discussedwithin the framework of love for God, and their implications for human interaction with the environment have notbeen explored. Scholars of theoretical mysticism have also given insufficient attention to this topic. The need toexpand the scope of Sufism by incorporating the concept of divine manifestation and applying it to environmentalissues is not an unfamiliar intellectual trend. Such an innovative approach—applying and incorporating traditionalconcepts 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 centralconcerns for thinkers. The definition of the human being is one of the topics that various intellectuals haveapproached through their own insights. Ibn ʿArabī is one of the great thinkers of the Islamic world whoseperspective on human nature can help address environmental degradation. The core of Ibn ʿArabī’s view of humannature lies in his important theory of the “Perfect Human” (al-insān al-kāmil).Materials & MethodsThis study is based on a descriptive-analytical method. It begins by examining the classical works of IbnʿArabī, such as Fuṣūṣ al-Ḥikam (The bezels of wisdom) and al-Futūḥāt al-Makkiyya (The Meccanrevelations), with a focus on the aspects of his mysticism, which relate to the study of human nature. Keyconcepts 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 drawnfrom contemporary scientific sources in order to clarify the connection between Ibn ʿArabī’s mysticalteachings and environmental preservation.Discussion & ResultFrom 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 thathuman beings possess no essential superiority over other beings and are obligated to safeguard the Divine Spirit thatpermeates 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 assumesthe duty of protecting nature. Over time, and in response to emerging environmental crises, Muslims have begun torethink classical Islamic mystical texts in order to reform humanity’s interaction with nature. Ibn ʿArabī, forinstance, 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 providean ethical and spiritual foundation for environmental preservation. Meanwhile, Ibn ʿArabī’s theory of the unity ofbeing, which emphasizes the unity of all beings within the Divine Essence, plays a key role in shapingenvironmental ethics. This theory encourages humans to take responsibility for all aspects of nature and remindsthem 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 philosophicaldimensions, with insufficient attention to its relevance for environmental challenges. Scholars such as Mokhtari andGorjian (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 seeksto fill that gap by examining Ibn ʿArabī’s teachings on human nature and their role in safeguarding the environment.ConclusionA re-reading of Ibn ʿArabī’s view of human nature reveals that his mystical teachings contributenot only to the cultivation of the human spirit but also to the protection of the naturalenvironment. Ibn ʿArabī regards the human being as a divine artist who, through faith in theunseen and the Divine Spirit, can enhance not only their relationship with God and other peoplebut also their relationship with nature. Since nature is a manifestation of the Divine and isconstantly glorifying God, the human being is obligated to protect this sacred manifestation. Thisstudy demonstrates that contemporary environmental crises—which stem from humanity’s lossof spiritual connection with nature—can be addressed by revisiting mystical concepts such as thePerfect Human and the unity of being. Belief in the aliveness of all elements of nature andrespect for the Divine Spirit that flows through them can not only promote environmentalpreservation but also deepen the awakened spirituality of the modern human, whereenvironmental challenges can lead to a form of collective worship. By offering a new reading ofIbn ʿArabī’s works, this study presents Sufism as an effective tool for redefining thehuman–nature relationship. Therefore, Ibn ʿArabī’s mystical teachings can respond not only tospiritual and religious concerns but also to critical environmental issues, preparing the ground forethical models aimed at protecting nature