Compare and contrast the overall Islamic view of environmentalism with Buddhist view
Environmental crisis elicited a response from the key world religions to develop an environmental ethics through religious values. This paper intends to discover the religious aspect of Islamic and Buddhism religion as it appertains to nature and environmental ethics. It shall specifically focus on both their similarities and differences when describing their view towards environment.
Buddhist view themselves as closer to nature than any other religion. To the followers of this religion environmental ethics are integrated into their religious values. Nature in Buddhism is interlinked with human being. Buddhists have a belief that humans and other things exist through their connection with other parts of nature. Therefore, it’s not possible for human to exist in isolation from other creations. A person is thus required to coexist in harmony with other creatures to be pleased about this interconnection. This demands respect for other creature life[1].
Similarly in Islamic faith nature and human beings are perceived to have this interconnection. Both nature and its creation according to the Quran are God’s creations. As such, nature reflects the beauty, power and wisdom of the creator. This means that nature to Islam is a sign of God and must be continued for his praise. Therefore, the Quran’s attitude to natural resources, universe and how they relate to human being is that man has the obligation to serve, be grateful and worship God[2].
Buddhism calls for faithful to first analyze their actions in efforts to conserve environment. It requires one to be compassionate in order to have the balance in understanding the environment and the world. Islamic on the other hand calls for responsible use and care. Human who are supposed to be God’s stewards should think of their brothers in use of environment and natural resources. Buddhism demands faithful to have minimal waste to ensure that there is natural balance in life. The Quran also requires each generation to leave a sustainable environment. It acknowledges that human beings were put in charge of creations but should not waste it on extravagance. The creator shuns those who waste nature abundance by extravagance.
Buddhist percepts direct followers to practice concern for the life of other creatures. For instance, ahimsa requires them not to cause injury to other creatures. It is, therefore, the act of killing an animal that is harmful as opposed to eating of meat provided by another person[3].
Islam belief, in existence of other creature in nature to serve needs of mankind, can be used to draw parallel with the Buddhist percepts. Existence of nature to Islam is for humanity to use it and generate their benefits. The Quran therefore, speaks of human beings right to use and exploit nature. However, it also restricts human from corrupting the earth, by requiring them only to use it for their own good. The Quran ascribes special roles and responsibilities to rocks, and mountains. The creator did not create nature for the sake but each animate or inanimate creation was created to serve specific need of human beings. So, as opposed to the Buddhism approach to environment that puts man in the same level with nature, in Islam its opposite. Man is at the top of all God’s creation. He acts as the steward, and trustee of abundance in earth. Allah gave them power to rule at least everything that is of use to mankind[4].
Both Islam and Buddhism religion value the protection of environment and calls for self-responsibility in its use to avoid waste. They differ in the role man has over other creation.
Works Cited
Ozdemir, Ibrahim. An Islamic Perspective of Environmental Ethics. Nur.Org. nd. Retrieved from: < http://www.nur.org/treatise/articles/IslamicEnvironmentalEthics.html >
Tanjil, Sheikh Abdulwakil. Al Khalifa (The Steward). 2007. Retrieved from: http://pdf.usaid.gov/pdf_docs/PNADL915.pdf
Tomek, Vladimir. Environmental Concerns Buddhist Response. Religious Tolerance.Org. 2006. Retrieved from: < http://www.religioustolerance.org/tomek20.htm>
[1] Vladimir, Tomek. Environmental Concerns Buddhist Response. Religious Tolerance.Org. 2006. Retrieved from: < http://www.religioustolerance.org/tomek20.htm>
[2] Ibrahim, Ozdemir. An Islamic Perspective of Environmental Ethics. Nur.Org. nd. Retrieved from: < http://www.nur.org/treatise/articles/IslamicEnvironmentalEthics.html >
[3] Vladimir, Tomek. Environmental Concerns Buddhist Response. Religious Tolerance.Org. 2006. Retrieved from: < http://www.religioustolerance.org/tomek20.htm>
[4] Sheikh Abdulwakil Tanjil. Al Khalifa (The Steward). 2007. Retrieved from: http://pdf.usaid.gov/pdf_docs/PNADL915.pdf
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