As part of the IIIT Lectures Series for CIS Countries, a webinar was held on May 31, 2025, titled “The Subjectivity of the Natural World in Tafsir Literature,” delivered by Maria Golovachyova.
Maria Golovachyova is a doctoral student at Ibn Haldun University (Turkey), holds an MA in Islamic Studies from Hamad Bin Khalifa University (Qatar), and is a researcher in Islamic thought specializing in questions of consciousness and the subjectivity of nature in the context of Islamic theology and contemporary scientific findings.
The webinar focused on analyzing interpretations of Qur’anic verses that describe the natural world as possessing consciousness, the ability to glorify Allah, to worship, and to exhibit subjectivity. Various perspectives of classical Qur’anic commentators (mufassirūn) were examined, ranging from literal to figurative understandings of the natural world's subjectivity.
The presentation demonstrated how the Islamic tradition acknowledges the presence of consciousness and even worship among many natural entities — the heavens, the earth, mountains, animals, plants, and even inanimate objects. Special attention was given to the principle of human vicegerency (khilāfah) on Earth, as well as to balance (mīzān), moderation, and justice as ethical foundations for a responsible relationship with nature.
The Qur’an contains a significant number of verses (approximately 750) dedicated to the natural world, underscoring its role in revealing the Divine plan. In Islam, nature is not viewed in utilitarian terms (as a mere resource repository), but rather as a holistic system, actively interacting with the Creator and imbued with meaning.
Different scholarly positions were mentioned regarding the nature and degree of “natural consciousness”: some interpret it literally, while others view it symbolically or metaphorically. Elements of nature are said to exhibit various forms of conscious submission (sujūd), which can be understood as literal movements, biological processes, or metaphorical expressions.
A distinction was drawn between nature, which possesses innate submission to God, and humans, who have the freedom of choice. The Islamic concept of natural subjectivity offers a unique understanding of creation — where the entire cosmos, including inanimate matter, is engaged in awareness and service to the Almighty.
The webinar contributes to a broader understanding of Islamic ecology, which incorporates spiritual and ethical principles — a perspective highly relevant in the context of today's ecological crisis. It emphasized the necessity of a responsible human attitude toward the natural world, in accordance with divine ordinances.
Mariya Golovacheva’s webinar harmoniously integrates Islamic theology with contemporary ecological and scientific inquiry, offering a profound vision of the natural world as a subjective, meaningful, and spiritually significant creation.
