Ecological Consciousness and Moral Responsibility in the Doctrines of Semitic Religions

Abstract

Raising human awareness of the environment is one of the most important global debates of our time. Today, in Pakistan in particular and the world in general, rapid industrial development, population growth, and indiscriminate use of energy resources have disrupted the balance of the earth, resulting in complex problems such as climate change, increased pollution, and loss of biodiversity. However, it is noteworthy that the concept of environmental protection is not only a part of scientific thought or modern debates, but its details are also present in the basic teachings of Judaism, Christianity, and Islam. The basic religious teachings of these Semitic religions have declared man as the caliph and guardian of the earth, binding and holding him responsible for the survival and balance of nature. In Judaism, the Torah teaches that the earth and nature are God's trust. The Torah contains commandments such as the Sabbatical Year and the Jubilee, which require the earth to rest rather than be continuously cultivated, limit land ownership, and focus on establishing an ecological balance in society. Similarly, the principle of "bal tashchiyya" encourages the protection of the earth from unnecessary destruction and devastation, while planting trees is considered a spiritual act in Jewish teachings. In Christianity, according to the New Testament, the entire universe is God's property and man is its trustee and responsible. According to Christian teachings, environmentalism is not merely an optional or social service, but an integral part of Christian faith, worship, and morality. In addition to the concept of creation, human stewardship, and cosmic reconciliation in Christian teachings, modern church documents (Laudato Si’) and interfaith/ecumenical efforts, all these teachings agree that the environmental crisis is in fact also the result of a spiritual and moral crisis whose solution lies in justice for God’s creation, moderation in spending, and a genuine focus on the reform of the human system of life. In Islamic teachings, the Holy Quran declares man to be the caliph of the earth and commands him to adhere to the principle of balance (Mizan). It strongly condemns spreading corruption on earth and instructs the moderate use of natural resources. In the hadiths, planting trees is considered charity, waste of water is prohibited, and good treatment of animals is considered a requirement of faith. In the biography of the Prophet (PBUH), declaring the surroundings of Medina as a safe area, preventing pollution of water sources, and making cleanliness a part of faith are clear practical examples of environmental protection. This article will cover teachings of Semitic Religions in this regard.