Does the Quran have an opinion on the relationship between humans and nature?

Yes, the Holy Quran explicitly and extensively addresses the relationship between humans and nature. This relationship is not merely superficial or utilitarian but is deeply spiritual, ethical, and responsible. In the Quran's view, nature is not simply a collection of inanimate resources or a tool for exploitation; rather, it is a profound symbol of God's majesty, wisdom, power, and mercy. The Quran calls upon humanity to view nature with contemplation and responsibility, adhering to its limits and duties in their interactions with it. One of the central concepts in this regard is humanity's role as 'Khalifah' or vicegerent of God on Earth. In Surah Al-Baqarah, verse 30, God states: "And [mention, O Muhammad], when your Lord said to the angels, 'Indeed, I will make upon the earth a successive authority (Khalifah).'" This vicegerency does not imply absolute and unrestrained dominion over nature, but rather a divine trust and a heavy responsibility to preserve, cultivate, and justly manage the Earth and its resources. As Khalifah, humans are not the owners of the Earth, but its trustees, and they will be held accountable for this trust. This stewardship includes preserving biodiversity, maintaining environmental cleanliness, utilizing resources efficiently, and preventing destruction and corruption on Earth. The Quran repeatedly refers to natural phenomena as 'Ayat' or signs of God. Numerous verses invite humans to reflect upon the creation of the heavens, the earth, the stars, the sun and moon, rain, plants, animals, and the cycles of nature. For instance, in Surah Ar-Rum, verse 22, we read: "And among His signs is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed in that are signs for those of knowledge." These 'Ayat' are not merely for recognizing the Creator and believing in Him, but also for understanding the precise and orderly design of the universe and humanity's duty to maintain this order. The Quranic view of nature is a form of 'reading' existence, where every part of it is an open book for knowing God, and this perspective bestows a special reverence and sanctity upon nature. Another significant emphasis in the Quran is the observance of 'Mizan' or balance in all things, including the utilization of nature. God Himself created the world based on 'Mizan' and asks humans not to disrupt this balance. Surah Ar-Rahman, verses 7 and 8, allude to this: "And the heaven He raised and imposed thereby the balance * That you not transgress within the balance." This concept includes preventing extravagance and waste in the consumption of natural resources. The Quran condemns those who are extravagant, even deeming them brothers of Satan (Surah Al-Isra, verse 27). This indicates that excessive and destructive exploitation of natural resources is not only ethically reprehensible but also contradicts fundamental Quranic teachings. Preserving resources for future generations and their equitable distribution are other dimensions of this responsibility. The Quran also emphasizes the prohibition of 'Fasad fil-ard' (corruption on Earth). In Surah Al-A'raf, verse 56, it states: "And cause not corruption upon the earth after its reformation." This corruption can encompass any form of environmental destruction, pollution of water and air, annihilation of forests and natural resources, or injustice in their utilization. The Quran stresses that corruption is a result of human actions and has severe consequences (Surah Ar-Rum, verse 41). These verses highlight humanity's direct responsibility for the state of the environment and warn against the adverse outcomes of destructive behaviors. Furthermore, nature is presented as a source of sustenance and provision for humans and other creatures. God bestows His blessings upon His servants by sending rain, growing plants, and providing various fruits and animals. This provision is a blessing that demands gratitude, and true gratitude lies in the proper and responsible use of these blessings, not in their destruction or ingratitude. Every creature in nature, from the smallest insect to the largest mountain, glorifies God (Surah Al-Isra, verse 44). This perspective imbues all components of nature with reverence and restrains humans from arbitrary and disrespectful behavior towards them. Consequently, it can be said that the Quran, with a comprehensive and multifaceted approach, presents the relationship between humans and nature not merely as a biological one, but as a spiritual, ethical, and profoundly responsible connection founded upon monotheism, trusteeship, gratitude, justice, and the preservation of balance.