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United Nations Environment Programme
  • Faiths & Biodiversity
  • Baha'i Faith and Biodiversity
  • Brahma Kumaris: Care and Compassion for Biodiversity
  • Buddhism and Biodiversity
  • Christianity and Biodiversity
  • Hinduism and Biodiversity
  • Islamic Perspective on Biodiversity
  • Judaism - The Glory in Creation: Valuing Biodiversity

 

 

Stewarding all living things as gifts from god/divine, or deeming rights of other creatures as equal to those of humanity, or even revering some species as sacred, all religions and beliefs discourse to live in harmony with nature. These beliefs, together with practices, denote increasing concerns for the protection of biodiversity and engagement in specific actions to preserve it.

 

Click on each religion above to see how they address biodiversity.

 

To know what you can do to protect biodiversity consult with the World Environment Day Guidelines.

The Baha’i writings are replete with statements on the importance of the harmony between human life and the natural world. Bahá’u’lláh’s writings are imbued with a deep respect for nature and the interconnectedness of all things, seeing especially in nature a reflection of the divine1:

Nature in its essence is the embodiment of My Name, the Maker, the Creator. Its manifestations are diversified by varying causes, and in this diversity, there are signs for men of discernment. Nature is God’s Will and is its expression in and through the contingent world.

Nature is also a reflection of humanity’s inherent beauty, in all its diversity, as described in the Baha’i writings2:

Consider the world of created beings, how varied and diverse they are in species, yet with one sole origin….

So it is with humanity…

… Let us look … at the beauty in diversity, the beauty of harmony, and learn a lesson from the vegetable creation. If you beheld a garden in which all the plants were the same as to form, color and perfume, it would not seem beautiful to you at all, but, rather, monotonous and dull. The garden which is pleasing to the eye and which makes the heart glad, is the garden in which are growing side by side flowers of every hue, form and perfume, and the joyous contrast of color is what makes for charm and beauty. So is it with trees. An orchard full of fruit trees is a delight; so is a plantation planted with many species of shrubs. It is just the diversity and variety that constitutes its charm; each flower, each tree, each fruit, beside being beautiful in itself, brings out by contrast the qualities of the others, and shows to advantage the special loveliness of each and all.

Central to the teachings of Bahá’ulláh is the principle of the oneness of humanity—affirming that our interconnectedness is the foundation upon which human civilization must now be built. The relationships in the environment are used in the Baha’i writings to illustrate our oneness, affirming that we are the “leaves of one tree, flowers of one garden, waves of one ocean.”3 This also extends to our relationship with the environment4:

We cannot segregate the human heart from the environment outside us and say that once one of these is reformed everything will be improved. Man is organic with the world. His inner life molds the environment and is itself also deeply affected by it. The one acts upon the other and every abiding change in the life of man is the result of these mutual reactions.

From an expression of our interconnectedness emerge attributes such as dignity and nobility in treating one another and our environment with respect and compassion. Bahá’u’lláh enjoins His followers to practice stewardship of the earth as an expression of world citizenship. As trustees of the planet’s vast resources and biological diversity, humanity must seek to protect the heritage of future generations.

Trusteeship is required to safeguard our earth’s precious diversity. It calls for a full consideration of the potential environmental consequences of all human endeavors. It compels humanity to temper its actions with moderation and humility, affirming that nature should not be exploited for self-interest. It also requires a deep understanding of the natural world and its role in humanity's collective development—both material and spiritual. Therefore, measures to safeguard biodiversity must come to be seen not as a discretionary commitment, but rather as a fundamental responsibility. Establishing sustainable patterns of individual and collective life therefore requires a new conception of ourselves and our place in the world and a commitment to applying these principles to our endeavors. In a recent message, the governing body of the Baha’i Faith said5,

“every choice Baha’i makes … leaves a trace, and the moral duty to lead a coherent life demands … that the purity of one’s aims be matched by the purity of one’s actions to fulfil those aims.”

As there is much to learn about how noble ideals become expressed in committed, sustained action, Baha’i, alongside others around the world, are setting in motion processes of capacity building that enable people of all backgrounds to participate in the transformation of society and to make conscious decisions about, for example, patterns of production and consumption. These communities are coming to recognize that a sustainable pattern of life is dependent on the extent to which all of humanity is willing to adopt such a principled approach. An example of one such community can be found in Mwinilunga—a district in the northwestern province of Zambia.6

For instance, Mwinilunga  have engaged the community in tree planting activities in order to further rehabilitate the natural environment. The various conversations and actions arising from the group’s endeavors have also contributed to improving certain aspects of the local culture as diverse members of the community are now working shoulder-to-shoulder. The efforts of the group have shown how an appreciation for our natural heritage can lead to concerted action to protect it and, in turn, can strengthen the patterns of community life.

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Engaging in sustainable agricultural techniques, one of the many activities of the group of individuals in Mwinilunga contributing to the well-being of their community.

 

Reference

1 Tablets of Bahá’u’lláh.

2 ‘Abdu’l-Bahá, Paris Talks.

3 ‘Abdu’l-Bahá, The Promulgation of Universal Peace.

4 Statement of Shoghi Effendi.

5 Message from the Universal House of Justice to the Baha’is of the world. 2017.

6 For the Betterment of the World. P53.

 

This article is contributed by Bahá'í International Community.

At the core of Brahma Kumaris' work is the understanding of the connection between our consciousness, thoughts and actions, and their impact on the world. It has been seen that long-lasting change in any social or environmental system starts with a profound shift in the minds and hearts of people. The current loss of biodiversity is therefore a clear call to transform our awareness and lifestyle, and start caring for all living forms on the planet.

Any shift in individual awareness is reflected in society as a whole. To bring stability, resilience and compassionate action on a global scale, we believe a widespread capacity for silent reflection and meditation is essential. Such an 'inside-out' approach, applied by large communities, can be the key to the paradigm shift that allows all stakeholders to make choices benefiting the planet and its biodiversity.

"Our capacity to change ecosystems is proportional to our capacity to change our own consciousness.” - Brahma Kumaris

The Brahma Kumaris Environment Initiative encourages greater understanding of the role of consciousness and lifestyle in environmental issues, through dialogues, partnerships, participation in UN conferences and local initiatives. In particular, this initiative highlights the importance of:

  • Sustainable Lifestyle: Adopting a less materialistic lifestyle and increasing the use of clean energy saves the planet's resources, protects biodiversity and brings greater well-being.
  • Diet: Vegetarian Negan food, cooked with love, nourishes our whole being and brings inner clarity. It contributes to the health and future of the planet by reducing our carbon footprint and habitat fragmentation by the meat industries.
  • Meditation: Spending time in silent reflection or meditation helps us connect with our deeper values and find the strength to live by them, enabling us to be more mindful of the impact of our choices. By experiencing the connection between our natural surroundings and all living forms, love and respect is created.
  • Peaceful Living: Promoting and living by the principles of universal peace can lead to fewer violent conflicts and wars, thus enabling vast resources to be redirected to creating a healthy and sustainable society.

When I change, the World changes. - Brahma Kumaris

Over the past decades, the Brahma Kumaris has planted more than half a million trees through its various initiatives in different regions across India. It's a goal to restore natural spaces, to support environmental conservation and ecological balance.

The Peace Park in Mt. Abu and the Tapovan Farm in Abu Road are examples of the restoration efforts that have been made with wasteland. With the help of dedicated volunteers and yogic farming principles, these places have become natural spaces for flora and fauna and attract thousands of retreat participants every year.

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Mediation for the crops

 

Since the early 90's the Brahma Kumaris has preserved and maintained public gardens in hundreds of cities around India. These gardens are open to the public, free of charge and have been developed into natural spaces for cultural and outdoor activities for both adults and children.

'Sustainable Yogic Agriculture' is a major project carried out by the Agriculture and Rural Development Wing of the Brahma Kumaris. One thousand farmers throughout India are combining organic farming with meditation, which is showing remarkable results. Field studies conducted in Gujarat and other states in India suggest an improved seed quality and increase in crop yield.

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Yogic Agriculture training program

 

'Sustainable Yogic Agriculture' has resulted in lower costs to farmers and reduced the pressure on the environment. Other benefits have been improvements in farmers' health, emotional well-being and enhanced community resilience.

Brahma Kumaris has been at the forefront of training, research and development in renewable energy technologies for almost 25 years now:

  •  Earth Care and Respect - engaging people in a creative process that re­ establishes a harmonious relationship with the self, others, communities and the environment.
  • 10 Ways to Change the World - by changing our consciousness and re­connecting with our inner spirit, we will automatically make the world a cleaner, safer and more beautiful place - a world in which humans, plants and animals live together in peace and harmony.
  • The Changemaker Hub supports creativity, optimism and pure motivation to give our best. The Hub is specially designed for entrepreneurs, innovators and philanthropists to develop our full potential and make things better for others and the environment.
  • BioClick is a photographic initiative among young people to raise awareness of biodiversity and identify good practices to protect it. Dedicated to the Biodiversity Conference COP13 in Mexico 2016.

 

This article is contributed by Brahma Kumaris Environment Initiative.

In these turbulent times of a changing climate and environmental destruction due to greed, attachment, anger, and ignorance, Buddhism inspires ecological mindfulness to address the loss of biodiversity. It seeks wisdom through adherence to the Five Precepts, the pursuit of the Noble Eightfold Path, and the understanding of karma. Buddhists find themselves in harmony with nature by acknowledging the interdependence of all forms of life. The bodhisattva, with his infinite understanding and compassion, seeks to attain Buddhahood for the benefit of all sentient beings, which, according to the Lotus Sutra, inherently possess an innate goodness -- the Buddha nature. From the smallest insects to the largest trees, from the wildest boar to the most intelligent human, all living beings are connected through their potential for attaining enlightenment. Those who vow to walk the bodhisattva path must, therefore, understand the sacred nature of all life, for such is requisite for compassion. They must understand the oneness and shared connection between all living beings, forgoing the ego, for such is requisite for true wisdom. And as the great bodhisattva of compassion Avalokitiśvara comes to the rescue of all who call upon his name, so, too, must all who follow the bodhisattva path rescue those who cry out for help.

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Buddhists find themselves in harmony with nature by acknowledging the interdependence of all forms of life

 

Humanity, with its Buddha-nature clouded by afflictions, has caused immense suffering and irreparable harm to the planet. Human beings, with their constant hunger for resources and persistent disregard for other sentient beings, have recklessly brought about the planet’s sixth mass extinction. The changing climate drastically changes the world’s ecosystems far too rapidly for animals to adapt. Ocean acidification devastates marine life and the coral reefs. Pollution of all types contaminates the air animals breathe, the waters they drink, and the food they eat. Each year, 1.3 billion tons of waste is generated globally, with catastrophic consequences for the natural environment. Every day, more than 200 million animals (77 billion a year) are raised inhumanely and slaughtered for food around the world. Each year, some 38,300 km2 of forests are cleared to raise these animals. Without being mindful of our most mundane daily choices, negative karma accumulates. Calamities arise as a result, forming an infinite feedback loop of suffering. Ignorant, purposefully or otherwise, of the connection between their actions and the current state of the world, as well as of the interdependence of all life on Earth, human beings continue to act with selfish interests; they have become defiled by their afflictions, unaware of their own nature. The bodhisattva, with his infinite compassion, is compelled to respond to the Earth’s wails of suffering.

Buddhists look to transform the self for a response to these cries, applying the principles of simple living and loving-kindness through the adoption of a plant-based diet and an eco-friendly lifestyle. In so doing they demonstrate utmost respect for the environment and all sentient beings. Through mindfulness, they become aware of the connection between each action of their daily routines and the impact on the environment and the sentient beings that share the planet with them. Through conscious choices, they minimize their carbon footprint, reduce their ecological imprint, and accumulate positive karma. Buddhism teaches one to shrink the self and reduce desires -- to discipline oneself to be satisfied with very little while still living to the fullest. One must uncloud his Buddha-nature by shedding his afflictions. That is the path to true liberation. Only through self-transformation towards stewardship of the environment and conservation of biodiversity can one hope to leave a brighter future for all sentient beings.

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Those who vow to walk the bodhisattva path must understand the sacred nature of all life

 

This article is contributed by Buddhist Tzu Chi Foundation

The 2019 Global Assessment Report on Biodiversity and Ecosystem Services, published by the Intergovernmental Panel on Biodiversity and Ecosystem Services (IPBES), paints a grim picture of the state of the world’s biological diversity. At least a million species face extinction within decades, unless urgent action is taken to halt and reverse the trend. “Biodiversity – the diversity within species, between species and of ecosystems – is declining faster than at any time in human history”, the report states. According to the report, both the direct and indirect drivers of the dramatic changes we are experiencing “are in turn underpinned by societal values and behaviours”.

Pope Francis, in his encyclical letter ‘Laudato Si: On Care for Our Common Home’, addresses loss of biodiversity. “Each year sees the disappearance of thousands of plant and animal species which we will never know, which our children will never see, because they have been lost for ever.” Pope Francis further adds that “the great majority become extinct for reasons related to human activity. Because of us, thousands of species will no longer give glory to God by their very existence, nor convey their message to us. We have no such right.” Pope Francis also extensively quotes the Ecumenical Patriarch Bartholomew, who reminds us that “to commit a crime against the natural world is a sin against ourselves and a sin against God.” The World Council of Churches, in a May 2019 statement, noted that “God loves all God’s creatures, flora and fauna, which are blessed with intrinsic beauty and goodness”.

Caring for our common home, which includes protecting biodiversity is, as Pope Francis emphasizes in Laudato Si’, “essential to a life of virtue; it is not an optional or a secondary aspect of our Christian experience.” For Christians, therefore, biodiversity conservation is not an additional responsibility, but a role that is at the heart of their daily lives. In the spirit of St. Francis of Assisi, Christians are called to experience the world as a joyful mystery to be contemplated with gladness and praise, as St. Francis beautifully does in the words of the Canticle of Creation: “Praise be to you, my Lord, through our Sister, Mother Earth, who sustains and governs us, and who produces various fruit with coloured flowers and herbs”.

Beyond words, Christians are called to act. In this super year for nature, action is even more critical to stem the tide of biodiversity loss. Through the numerous educational institutions under their care- primary, secondary and tertiary – Christians have a unique opportunity to educate and form young people to be responsible ecological citizens. Those educational institutions are also well placed to be centres of ecological excellence, by using renewable energy like solar, through harvesting of rain water and supplying their food requirements by organic farming. The Kasisi Agricultural Training Centre in Zambia, which offers training to local farmers on organic farming techniques like making manure and zero tillage, is a prime example of how churches could use their vast land to demonstrate leadership in biodiversity conservation. Churches are well placed to spearhead the planting and growing of trees, especially indigenous trees. In Kenya, the Catholic Environmental Campaign of 2018, set a target of planting and growing at least a million trees in each of the Church’s 25 dioceses. Campaigns to keep plastics and other wastes out of our waters (streams, rivers, lakes and oceans) are important in contributing to a healthy marine environment. In Dar es Salaam, young Christians organize themselves regularly to do beach clean ups, besides having a beach Mass for young people. This is key in helping young p  eople to connect their prayer life with nature.

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A seminarian and sisters in training learn about ograniz farming in Arusha (Photo from CYNESA)

 

Finally, leading sustainable lifestyles by reducing consumption patterns is an important contribution to conserving biodiversity, which shows concern for both the environmental crisis and the sufferings of the excluded. As Pope Francis says, we need to “listen to the cry of the earth and the cry of the poor”.

 

This article is contributed by CYNESA.

‘O Mother! Hundreds are your birth places and thousands are your shoots

-Osadhi Sutra, Rigveda, (10.97.2)

Hinduism is believed to have its roots in Sanatan (eternal) Dharma belief system. It has a deep reverence for biodiversity which is reflected in several of its scriptures, texts and followed through daily rituals and practices. Biodiversity as a subject in Hinduism is reflected through microcosms, chara (one which has mobility) and achara (non-mobile). The references of flora, terrestrial fauna, birds and fishes have been found in the Rig Veda, Yajurveda, Upanishads, and Manusmriti, along with the sacred books of Ramayana and Mahabharata and later in folklore stories like Hitopadesha and Panchatantra. Cattle, birds, animals and fishes have been personified as agents for sharing knowledge, acquiring wisdom, peace and moksha (enlightenment). 

The widely practiced Shanti Mantra or peace prayer from the Upanishads invokes peace for our universe, Mother Earth, vegetation (as in trees and water) along with medicinal herbs, plants, etc., referring the part in bold in the following verse:

Om Dyauh Shaantir-Antarikssam Shaantih

Prthivii Shaantir-Aapah Shaantir-Ossadhayah Shaantih

Vanaspatayah Shaantir-Vishvedevaah Shaantir-Brahma Shaantih

Sarvam Shaantih Shaantir-Eva Shaantih Saa Maa Shaantir-Edhi

Om Shaantih Shaantih Shaantih ...

Trees are considered to be the form of Devtas (or deities). The Vrksayurveda (science of plant life) considers that a tree equivalent to 10 sons:

 “dasakūpa sama vāpi, dasa vāpi sama hradaḥ, dasahrada samah putro, dasaputra sama drumaḥ”    - Vrksayurveda-5

The verse implies that one pond is equal to 10 wells, one lake is equal to 10 ponds, 1 son is equal to 10 lakes, but, one tree is equal to 10 sons.

In Mahabharata, Lord Krishna in the Bhagavad Gita (9.26) says:

“Patram Pushpam Phalam Toyam, Yo Mey Bhaktya Prayachchati

Tadaham Bhakty upahrtam Asnaami Prayataatmanaha” …

That I Accept a Leaf, Flower, Fruit or Water or whatever is offered with devotion.

Animals and birds are considered sacred and are revered with Goddess and Gods. Several Hindu Goddess and Gods have a “Vahana” or mount (vehicle) assigned or related to them. These Vahanas are mostly animals and birds. Examples include a mouse for Lord Ganesha, The Bull for Lord Shiva, A Vulture for Lord Vishnu, White Swan for Brahma and Goddess Saraswati, and White Owl for Goddess Lakshmi, etc. There are different interpretations for their specific roles. A school of thought postulates that these are adored by their masters and as a result become protected and sacred. The second context supports that these animals are tamed and put to a special position so that they do not bring harm to humanity. It is widely believed that worshipping and feeding these Vahanas would please their masters and keep away health crisis. 

Aquatic birds like Swan and Goose have held a position of high respect within the Hindu community. They are associated with purity, intelligence, knowledge, and a deeper spiritual context a sense of detachment. Highly enlightened persons are referred as “Paramhamsa” (Supreme Swan). Bull (6.1) and Swan (7.4) found mentions in The Chandogya Upanishad (Chapter-4, Story of Satyakama,) as teachers of the Four feet of an enlightened Being (Brahman) to someone (Satyakama) who is unaware of his ancestry but seek the ultimate knowledge.

Hindu collections like the Panchatantra and epics of Ramayana and Mahabharata are replete with references of different animals and birds. These have been considered as divine beings. Some of them are still revered in various communities, e.g. in Ramayana fatally wounded Jatayu, a vulture God with celestial powers, gets much love and respect from Lord Rama for his valour in an attempt to foil Ravana’s abduction of Rama’s wife Sita.

Similarly, trees and forests are described as source of nectar, fruits, symbol of life, places for recreation and shelter and hiding places for even Gods. The Peepal tree (Asvattha in Sanskrit) is considered a very important and sacred tree. This tree is referenced in several sacred scriptures including Atharvaveda, Upanishads, Mahabharata, Skanda Purana, etc. Its parts are believed to form the trinity, Brahma (roots), Vishnu (trunk) and Shiva (the leaves). There is a forest temple of Aranya Devi (Forest Goddess) in Arrah, Bihar of India.

May this my laud reach earth and air's mid-region, and forest trees and plants to win me riches.

May every Deity be swift to listen, and Mother Earth with no ill thought regard me. (Rigveda, Hymn 42.16, Visvedevas) …

In the epic Ramayana, there are numerous references of medicinal plants, the famous being the lifesaving herb, Sanjivani, on the Sumeru mountain which was flown by and carried in by Lord Hanuman to save Laksmana, the brother of Rama.

These and several others lay the importance of other trees like Tulsi, Parijat, Neem, Ashoka, Coconut, etc. as one which are endowed with bountifulness for protecting the needs of humanity. These are also strengthened scientifically as all parts of a Neem or a coconut tree can be utilised for diverse commercial or medicinal applications.

Forests (5), animals or both (6) find reference as protectors of families in Vedas, especially in nuptial ceremonies and during disasters

May all the Rivers, all the Plants, may all the Forests, all the Fields, O Bride, protect thee from the fiend, guard his sons' mother for her lord. (Atharva Veda, 14.2.7)

To the animals of the earth and those of heaven, to the wild beasts of the forest, to the winged birds, do we speak: they shall deliver us from calamity! (Atharva Veda, 7.11.6.1)

The felling of trees is considered a sin and crime as mentioned in Chapter-11, Verse 142, of the Manusmriti which states that anyone who cuts fruit-bearing trees, shrubs, creepers, branches of trees or flowering plants, he should recite one hundred certain verses.

“phaladānāṃ tu vṛkṣāṇāṃ chedane japyamṛcśatam|

gulmavallīlatānāṃ ca puṣpitānāṃ ca vīrudhām”(Manusmriti, 11.142)

Similar references exist for punishment of persons killing animals (Section 15)

Summarizing it can be stated the Hindu texts and reference books have given weightage and importance to various forms of life, and putting emphasis on their nurturing and conservation for the sustainability of human beings and Mother Earth.

 

This article was contributed by Mr. Pinaki Dasgupta, Member of URI and Coordinator, The Bhumi Project, India.

Biodiversity is the variety and variability of life on earth.

The teachings of Islam are inherently environmental and they promote the protection of biodiversity. These teachings make it clear that the human population must coexist with nature to ensure the good health of all the species living on earth:

Life on earth is made up of a complex set of interrelated ‘ecosystems’ which should be maintained in a natural balance. For example, if there were no pollinating insects on earth like bees and butterflies, there would not be any fruit. Without plants that provide nectar and pollen, there would be no food to sustain the bees. Bees and plants are dependent upon each other. Many ecosystems rely on a wide variety of plants and animals interacting with one another like bees and plants; this is what we call biodiversity. The Qur‘’an mentions this balance beautifully:

“Allah raised the heaven and established the balance, so that you would not transgress the balance. Give just weight – do not skimp in the balance” (Qur’an 55:7-9).

Allah requests humanity to respect the balance and acknowledge its importance for our very own existence. He also asks us to maintain this balance - what we take from this earth with one hand, we must return with the other.

Elsewhere, the Quran is rich of references to the beautiful world He has created for us. It teaches many lessons on the protection of biodiversity; from the story of Prophet Noah (peace be upon him) who was asked by God to protect all the animals before the coming flood (11: 40) , to Prophet Solomon (peace be upon him) who took into consideration the plight of ants whilst marching his army (27: 17-18).

The primary purpose of the Quran is to provide ‘guidance for the pious’ (2: 2). But an observer will undoubtedly notice it is a book on nature too. It pays constant tribute to life on earth, with many chapters named after animals and plants, such as al-Baqarah (Cow), al-An`am (Cattle), al-Nahl (Bees), al-Naml (Ants), al-Ankabut (Spider), al-Adiyat (Horses), al-Fil (Elephant), al-Insan (Man), al-Tin (Fig), and al-Nas (Mankind). It asks us to reflect on how the camel was created and how the sky was raised (88: 17-18). Plants such as onions, figs, mustard, pomegranate, trees, lentils, grapes, fruits, garlics, cucumbers and dates all get a mention in the Quran - as a sign of Allah’s perfection and a reminder of the variety and variability of life on earth.

Our lives depend on healthy waters, the oceans and rivers are essential for the survival of life; they are the lifeline of this planet and civilisation. Oceans cover over two thirds of our planet and hold 97% of the planet's water. They produce more than half of the oxygen in the atmosphere and absorb the most carbon from it. Rivers are equally as important, they also provide us with food as well as energy, recreation, transportation routes, and of course, water for irrigation and for drinking purposes. Most settlements and major cities around the world are built along major rivers. Muslims are aware of all of this thanks to the Qur’an, which in many places refers to the role of the oceans: 

“And Allah committed the sea to serve you; you eat from it tender meat and extract jewellery which you wear. And you see the ships roaming it for your commercial benefits, as you seek His bounties, that you may be appreciative” (Qur’an 16:14).

Prophet Muhammad (peace be upon him) was a huge advocate of protecting nature and biodiversity. At a time when there appeared to be no environmental rights or law, he declared a thirty-kilometre area around the city of al-Madina to be a protected sanctuary, and prohibited the cutting down of trees within its borders, as well as giving various protection to other aspects of nature (Hima/Harim). This example is now being used by environmentalist around the world to protect the region’s threatened woodlands, grasslands, wetlands and rangelands.

In his sayings and actions, Prophet Muhammad (peace be upon him) was green. He equated environmental acts as a form of worship (ibada):

“If a Muslim plants a tree or sows a seed, and then a bird, human or animal eats from it, then it is regarded a charitable gift (a means of reward, sadaqa) for him” (Sahih al-Bukhari).

"Verily, there is heavenly reward for every act of kindness done to a living animal.” (Sahih al-Bukhari).

For his beloved followers, Prophet Muhammad (peace be upon him) is a paragon of mercy. This mercy was not limited to humans, it certainly extended to the plant and animal kingdom. Reports mention that whenever he (peace be upon him) and his devotees would dismount at a station for a rest (during their travels), they would remove all baggage and seating from their camel before performing prayers, eating and drinking. He warned Muslims:

"Fear God in your treatment of animals" (Abu Dawud).

"If someone kills a sparrow for sport, the sparrow will cry out on the Day of Judgement, "O Lord! That person killed me in vain! He did not kill me for any useful purpose." (Sunan al-Nasa’i)

To conclude, Allah has created this magnificent world for us. Whilst we must enjoy the blessings that this earth provides us, we must also show responsibility in our actions. This responsibility is manifested through consumption - that we only use what is necessary. It is also reflected in maintaining the balance - that we constantly replenish what we have taken.

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Imams and pastors take part in environmental training and tree planting in Tanzania (Photo from Bahu Trust)

 

This article was contributed by Kamran Shezad from Bahu Trust.

According to the Talmudic sage Rav, “Of all the things that the Holy One, Blessed be He created in this world, nothing was created without a purpose.”1 All creatures from humans to mice to rivers to sand are seen as a manifestation of God’s wisdom and glory.2 As Chief Rabbi Jonathan Sacks teaches, “the unity of God is to be found in the diversity of creation.”3

We live in an amazingly diverse world, with approximately 8.3 million unique species described by scientists, and likely twice that number yet to be discovered.4 This biodiversity is an expression of God’s glory, a testament to the extraordinary creativity of our Creator.

At the beginning of Genesis, the Torah describes human dominion over all things. These verses have shown themselves to be deeply prescient. Today’s modern human technological development has demonstrated this dominion to the greatest extent. The metals in our computers, the organic compounds in our medicines and even the paper in our hands are all examples of our mastery over the world.

But in addition to being used by human beings, each species also has a Divine-given purpose. For example, the Midrash (Oral tradition) teaches, “Even things which appear to you to be superfluous in this world, like flies, fleas and mosquitoes carry forth the will of the Holy One! Even the snake, the mosquito and the frogs!”5

The Jewish tradition is rich with sources indicating the importance that God places on the continuity of species, from the prohibition against mixing species (kilayim)6 to the requirement to send away the mother bird before taking eggs (shiluach haken).7 The Ramban understands the “continued existence” of creation to be a key reason for why God considered it “very good” on the sixth day.8 In the Talmud, Rabbi Hanina bar Papa explains a verse about God’s great joy with the creation as stemming from the fact that even simple species seek to ensure their genetic survival (Tractate Chullin 60a). 

In our times, human actions are driving a tremendous decline in biodiversity. According to the second Global Biodiversity Outlook (GBO-2) of the United Nations Environment Programme, “we are currently responsible for the sixth major extinction event in the history of the Earth, and the greatest since the dinosaurs disappeared, 65 million years ago.”9 The third Global Biodiversity Outlook (GBO-3, which tracks 3,000 species), reported that amphibians are “deteriorating” in status, and nearly 25% of all plant species are estimated to be threatened with extinction. The report shows that between 1970 and 2006, the wild vertebrate species fell by an average of 31% globally, with the decline “especially severe in the tropics (59%) and in freshwater ecosystems (41%).”10

You can make a difference to protect species diversity. First, ask questions about where your wood products come from. Look for the Forest Stewardship Council label and other eco labels. If you don’t see it, ask!11 If you eat fish, use the Monterrey Bay Aquarium’s Seafood Watch to make more informed decisions.12 Finally, do not buy products made from the skin, fur, bone, shell, beak or hooves of endangered species.13

God’s intentionality is behind the diversity of species in creation. Imitating the attributes of God is a central Jewish value, and we must emulate God's concern for the diversity of His Creation.14 We can start by better preserving, observing and appreciating the incredible creatures living alongside us. Let us emulate the Creator with our appreciation of all of the creation, and take actions now to protect biodiversity for ourselves and our fellow creatures on the planet.

 

Reference

1 Babylonian Talmud, Tractate Shabbat 77b

2 Bereishit Raba 10:7

3 The Dignity of Difference, Continuum: New York, 2003, p.53.

4 Number of species on Earth tagged at 8.7 million. Lee Sweetlove, Nature News. 2011. http://www.nature.com/news/2011/110823/full/news.2011.498.html

5 Bereishit Raba 10:7

6 Leviticus 19:19

7 Commentaries of Ramban and Abarbanel to Deuteronomy 22:6.

8 Ramban to Genesis 1:11. The Ramban makes a similar point in his commentary to Genesis 1:4 and 1:31.

9 Ibid.

10 Ibid. The Food and Agriculture Organization estimates that 19% of marine fish stocks are overexploited, 8% are depleted or recovering from depletion, while more than half are fully exploited.

11 http://us.fsc.org/

12 The Seafood Watch. http://www.montereybayaquarium.org/cr/seafoodwatch.aspx. 

13 This applies especially when buying souvenirs when travelling. http://wwf.panda.org/about_our_earth/biodiversity/what_you_can_do/ for information on this and other ways to protect species.

14 Babylonian Talmud, Tractate Sota 14a.

 

This material was contributed by Rabbi Shaul David Judelman in Canfei Nesharim, which merged with Grow Torah.

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