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The creative activity narrative in the Bible provinces that God created the Earth in 7 yearss. On the first twenty-four hours, He created twenty-four hours and dark, on the 2nd He separated the sky and the H2O and on the 3rd He created the land and the seas. On the 4th twenty-four hours God created the stars and the Moon, on the fifth He created all the animals of the sea and the birds. On the 6th twenty-four hours, God created all the farm animal and the fruitful workss ( Genesis 1 ) . In add-on the Bible provinces, God created adult male, in his ain image. Finally, God rested on the 7th twenty-four hours and declared it a holy twenty-four hours. He so placed adult male in the Garden of Eden in order to take attention of it, he besides created adult female ( Eve ) from the adult male whom he called Adam. He provided them with all the trees and nutrient they desired but at the same clip told them non to eat from the tree in the center of the garden which was called the tree of “ Knowledge of Good and Evil ” ( Genesis 2 ) . The snake deceived Eve into eating from the tree and she besides shared it with Adam. This was against God ‘s word and in His rage He banished Adam and Eve from Eden. God told them that they and their kids would now endure because of their wickedness of eating from the tree ( Genesis 3 ) .

There are many similarities and differences found between the creative activity narrative of the Quran and the Bible. The chief similarities would be the creative activity of the Earth and how God created everything that is such as the land, the seas and the sky. In add-on there are a great figure of similarities affecting the creative activity of adult male ; in both the Bible and Quran, it is stated that God created adult male from some kind of soil or clay from the land and gave him life. Furthermore, God places adult male into a Garden in both histories where He forbids Adam to eat from one specific tree. Last, adult male is deceived into eating from the out tree and is banished in both spiritual literatures to Earth. The chief narrative of creative activity may be the same in both the Quran and the Bible nevertheless there are a few minor differences in each history. For illustration, when God creates adult male in the Quran, He presents His creative activity to the angels and asks them bow down towards adult male where as there is no reference of this in the Bible. In both Bibles, there is a cheat who leads Adam and Eve to eat from the out tree, but in each history there is a little difference ; in the Bible the cheat is a serpent whereas in the Quran it is Satan. In the Bible, it specifically states that God created adult male in his ain image and that Eve was created from one of Adam ‘s ribs, while in the Quran there is no reference of any of this. In add-on, the Bible provinces that God created the Earth in six yearss and rested on the 7th ; whereas in the Quran there is no reference of the 7th twenty-four hours. These are merely a smattering of the similarities and differences between the creative activity narrative of the Bible and the Quran therefore demoing that both histories may hold similar beginning and there are many analogues between Islam and Christianity.

Part II

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In the essay by Seyyed Hossein Nasr called Islam and the Environmental Crisis, there are many claims to what has caused the environmental crisis in the universe and how to decide them. Nasr provinces that the instructions of Islam and its philosophy in the Quran have put an accent on the importance of the saving and the regard for nature. He continues to explicate that in the Quran it says, “ but to God belong all things in the celestial spheres and on Earth: And He it is who encompasseth all things ( 6:126 ) ” . This means that all things in the natural universe, from workss to animate beings to stones, are all Godhead. Nasr explains that adult male has been placed on Earth as a “ vice-gerent ” or helper of God in order to take attention of the universe. Nasr expresses in his paper, “ the same manner that God sustains and attentions for the universe, human sort as His vice-gerent must foster and care for the atmosphere in which they play the cardinal function ” ( Nasr 92 ) . The essay continues by saying that worlds have no rights over nature since they did non make it, while God who has created everything has all the rights. In my sentiment, the positions held by Nasr are accurate, because I believe it is the duty of world to take attention of the topographic point where they reside. Merely as one takes cherished attention of their place, one must besides take the same attention of nature. There should be no different in the manner one treats their place environment compared to that of the natural environment.

However, Nasr so goes on and explicitly blames the Western universe for its political orientations and carelessness towards nature. The writer believes that the West “ sees nature as an enemy, and who continues to loot and destruct the natural environment ever in the rights of adult male ” ( Nasr 95 ) . This thought by Nasr may non be wholly right since it is hard to state whether or non the beginning of the scientific discipline and engineering takes topographic point due this political orientation. Nasr continues by saying that the Western universe is “ who destroys huge woods in the name of immediate economic public assistance without believing for a minute of the effects for such an action for future human coevalss and for the other animals of this universe ” ( Nasr 95 ) . This is accurate because there has been a batch of deforestation in the universe for the exclusive intent of immediate economic additions. However, Nasr goes on to state that it is the same Western people who, “ in seeing earthly life as being absolute, seek to protract is at all costs, making medical specialty which has produced both admirations and horrors including the devastation of the ecological balance through human overpopulation ” ( Nasr 95 ) . This is misdirecting since the find of medical specialty has been and ever will be known as a great achievement for world. The world that medicine saves lives can non be looked at as something that is destructive or atrocious, and the fact that Nasr blames Western scientific discipline and engineering for making medical specialty for the ecological crisis is over overdone.

Nasr concludes by stating the declaration to the current ecological crisis is the execution of the political orientations and instructions of Islam into Western society. This in any context would be hard, allow entirely seeking to carry through this at a world-wide graduated table. In add-on, this is non something that can be done over dark. This is more of an evolutionary procedure since altering the manner society thinks takes decennaries. Nasr provinces, “ No sum of clever technology based on the current secular scientific discipline of the natural order will be able to debar the calamity created by the applications of this scientific discipline ” ( Nasr 102 ) . Meaning, he believes that the scientific discipline practiced today can non assist present any kind of engineerings that can assist with the ecological crisis. In my sentiment this is inaccurate because realistically, the lone thing we can make in our societies is to come up with advanced engineerings that help to minimise the ecological crisis and aid to undo the amendss of the yesteryear. It is unrealistic to state that worlds have to alter spiritually in order to repair the environmental crisis.

Article 2

The article by Ali Mohamed Al-Damkhi called, Environmental moralss in Islam: rules, misdemeanors, and future position gives an interesting new expression at the declaration to the environmental crisis. Al-Damkhi explains the responsibilities that Islam topographic points on Muslims as caretakers of the Earth. Similar to the article by Nasr, Al-Damkhi states that the Earth is a sacred topographic point where worlds are to idolize God and non to mistreat the natural environment as it is sacred and Godhead. He states that harmonizing to Islam, “ world ‘s rights over nature are rights of sustainable usage, of usufruct, bases on moderateness, balance, and preservation ; with a similar and equal right for future coevalss. Nature ‘s rights over world include the rights to protection from abuse, debasement and devastation ” ( Al-Damkhi 19 ) . In my sentiment, this is an first-class thought because worlds and nature have rights over each other in order to forestall any environmental crisis. This is similar to the thoughts proposed by Nasr on the Islamic interactions with the environment harmonizing to both the Quran and instructions.

However where Al-Damkhi differs from Nasr is who he blames for the ecological crisis and how he proposes the universe should decide it. Nasr blamed the environmental crisis on the Western universe and their scientific discipline and engineering, whereas Al-Damkhi puts the incrimination on the Islamic universe. He proposes, “ the environmental path record of the Muslim states to be so hapless non because of deficiency of money or appropriate engineering, but due to a clear spread between the theory of Islamic environment and planning, and the patterns that exist in the Muslim universe ” ( Al-Damkhi 26 ) . He follows by supplying a series of illustrations that have occurred in recent history ; such as the calamity of the Kuwait ‘s oil Wellss and the devastation of the southern fens in Iraq. I believe this is more accurate than seting the incrimination entirely on the West since one can non set the incrimination of the world-wide ecological crisis on a few set of people or states. The declarations that Al-Damkhi proposes are realistic and come-at-able compared to those of Nasr. He proposes that Muslims and Christians a similar demand to alter their positions on environmental moralss in order to hold an impact on the environment. He gives an first-class analogy, “ We are, as Muslims and Christians, in the same leaking boat, and the sea is lifting and stormy ” ( Al-Damkhi 28 ) . In my sentiment this statement is right since one faith can non be more environmentally superior than another, it is an issue that requires the coaction of all faiths. Al-Damkhi believes that international cooperation is a necessity in finding a declaration and organisations such as the UN play a cardinal function in originating international actions. Unlike Nasr, Al-Damkhi believes the scientific discipline and engineering that exists in the universe, if used decently and with the right counsel, can hold a great impact on the environmental crisis. In decision, Damkhi ‘s thoughts on the deciding the environmental crisis are sound and should be taken into indispensable consideration.

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