BY Sadia Dehlvi

The consequences of unprecedented climate change are expected to adversely impact the lives of millions. Could spirituality help resolve these issues so that peace is given a chance?

Islamic, Christian and Jewish traditions say that God made Adam in His own image. Islam tells us that God, the Divine Potter, ordered the angels to collect handfuls of earth from the four different corners of the earth. He mixed it with water and moulded the image of Adam, then blew His own Spirit in him. Adam, the first human being becomes the prototype for all humanity. God created man as His vice-regent; he entrusted the care of earth to him. At Islam’s most universal level, plants, animals, angels and planets all glorify God and follow His instructions; but only human beings are privileged with the capability to make choices.

Allah refers to humanity as the best of creation; He endowed it with the gifts of nature. He taught Adam all the names, giving humanity the power of knowledge and free will, so He may see how we behave. In the verse on Trust, the Divine Message says that the Heavens, the earth and the mountains refused to carry Trust for they were afraid and so God handed over the responsibility to humans.

Over 500 verses in the Quran deal with nature. We are repeatedly called upon to reflect on the trees, mountains, seas, animals, birds, stars, the sun and the moon and our own hearts. “Allah has subjected to you whatever is in the skies and the earth; Behold! Therein are sure signs for those who reflect.’’ In another verse the behaviour of those who destroy crops and cattle is condemned. The Quran calls on us to recognise our own contribution to the environmental crisis: “Corruption doth appear on land and sea because of (the evil) which men’s hands have done, that He may make them taste a part of that which they have done, in order that they may return.”

The Quran reminds us that the natural disposition of all creation is in balance and forbids us to upset the balance. It explicitly commands us not to waste resources. Prophet Muhammad advised that even if the Day of Judgement should arrive and if someone has a sapling in his hands, he should plant it first. The tradition suggests that even though it is the end of the world, we don’t have to lose faith and hope.

Planting a tree is considered a sadqa-e-jariyah, act of continuous charity, a desirable deed for which the planter is rewarded for as long as the tree benefits any form of creation. It is not by coincidence, but by Divine Design that all the prophets of Islam have been shepherds at some point in their lives. As shepherds, they tended to the plant, animal and human world, both nurturing and multiplying physical and spiritual resources.

Muslims are losing the old theological traditions where shariah scholars had designated zones of conservation, often performing the role of eco-inspectors. They ensured that settlements did not come up on flood plains, trees were not felled, mangroves not destroyed and ceilings were placed on hunting.

Religions are concerned with activity and not just faith. The climate dialogue presents a wonderful opportunity for people of different religions to work together. Faith leaders could play positive roles in facilitating change. Irrespective of creed, we are all created and sustained by the same source.

The writer is the author of Sufism: The Heart of Islam.

Source: Times of India, New Delhi.

URL:  http://www.newageislam.com/NewAgeIslamIslamAndEnvironment_1.aspx?ArticleID=2551