In the aftermath of 2004 Indian Ocean tsunami, a strong humanitarian response was prompted all around the globe to provide aid for the survivors and offer condolences to the hard-hit countries for the heavy death toll they incurred. This was all normal and “human”.
Sympathy is inherent in us. At some point, man inevitably feels belonging to this world and senses that the life or death of one person is equal to the lives or deaths of all people. This is the essence of life and death: It is not a matter of magnitude; life is life, and death is death, regardless of who, when, and how many. This fact is emphasized in the Qur’an: {Whoever kills a soul not (in punishment) for (killing another) soul or out of spreading corruption in the earth it shall be (reckoned) as though he has killed all people. And whoever saves its life it shall be (reckoned) as though he has saved the lives of all people}.
That worldwide response was rather an awakening of the human conscience, which had sadly turned apathetic after the many and many atrocities committed by man on earth, {sowing corruption and shedding blood} as the Qur’an puts it.
While censuring such insensitivity, ruthlessness, and use of lethal weapons that mark today’s world, it is our duty to commend that internationally concerted efforts in solidarity and sympathy with the victims, inspired by moral and religious ideals. In particular, Islam requires benevolence not only towards Muslims but actually towards every human, or even living, being. In an authentic hadith, the Prophet said, “In every creature with a moist liver (i.e., every living animal) there is a reward”. This splendid metaphor implies that every living being deserves care and help to keep the divine gift of life. Simply the fact that a creature has a liver makes it eligible for mercy and compassion. Cats, whales, humans, and all species are the fellow inhabitants of this world.
Contrary to the mainstream notion, religious differences never prevent mutual sympathy at times of crisis or when a calamity befalls. Once, the Prophet saw a Jewish funeral procession, and as a sign of condolence, he stood up. When his Companions told him that the deceased was non-Muslim, he commented, “Is not it a soul?!” By doing so, the Prophet was teaching us that respect for the human soul and pity for the sufferers are not limited to the followers of Islam but extend to all people.
In line with the teachings of our compassionate and tolerant religion, we Muslims are expected to embody such noble values and virtues and show solidarity with the victims, Muslims and non-Muslims. This is the very message of us and of all heavenly religions, from Prophet Adam to Prophet Muhammad.

Solidarity within the human community is the first lesson to learn from the disaster — a lesson that should create a deep understanding of the nature of relation between the dwellers of this planet as one family. To be credible, this requires reconsideration of how the world is managed, to put it on more solid moral grounds. Needless to say, the world has become like a huge jungle where beasts ferociously fight and where selfish benefit, blind force, and “the more you kill, the more welcomed and respected you are” constitute the prevailing code of conduct. In such a havoc, international law and covenants are worthless, illogicality is the norm that the human mind must accept, and masters of war are spreading the culture of killing everywhere.
As an Arab poet wrote,
We live in such an insane time when
Whoever does not go insane is not deemed sane
Does this solidarity apply to the victims of manmade disasters? This question is asked to man, to the “big pirates” and the “small pirates”. Natural disasters are inevitable incidents in this mortal universe, created and predestined with ultimate wisdom by the Maker of this universe. The 2004 earthquake is not the first and will not be the last. It is a fact of life, just like life and death, health and illness, youth and senility, sleeping and awakening, summer and winter, heat and coldness.
This planet and its inhabitants are subject to the ups and downs of life. We must respect our world, which is our home, our host, our abode. Allah says, {Then (there is) habitation (for you upon the earth), and then a repository (in the grave). Truly, We have made the signs utterly distinct for a people who can understand}. In fact, this earth is like a mother for us, as it is wherefrom we come to life and whereto we will return. Allah says, {From it have We created you, and to it shall We return you, and from it shall We bring you forth another time}.
That home is unprecedentedly violated by the greedy from among its inhabitants. The nonrenewable resources are excessively consumed, the nature is gravely polluted due to industrialization, climate changes are going on rapidly, sea ice is melting, the phenomenon of “greenhouse effect” is looming large, and toxic waste spreads everywhere contaminating even the depths of oceans. Virtually, Allah says, {Corruption has prevailed in the land and the sea because of (all the evil) that the hands of people have earned}.
We need to make a new start with our environment. This is the second lesson: to relink to the heaven. Astounded by the terrible calamity and wondering about its reasons, one asks two types of questions, some legitimate and some illegitimate.

The first type relates to studying the physical laws. Why did the earthquake occur? How to predict earthquakes? How to design quakeproof buildings? Where to live safe from seismic activity? These questions do not conflict with the acknowledgment of the Lord’s Power and Will. As Caliph `Umar Ibn Al-Khattab said, “We are fleeing from something predestined by Allah to something predestined by Allah”.
The other, illegitimate, questions are such type that involves blame to Allah, Exalted be He, under their own laws. Why did our Lord do that while He is the All-Merciful? This manifests sheer ignorance of the ultimate Wisdom of Allah, the Almighty, the All-Wise: {He shall not be questioned as to what He does, while they shall be questioned}. Allah allows such disasters to happen to make humanity feel how weak it is and to warn it against deviation. Allah says, {He is the One Who shows you lightening to inspire (in you) fear and hope}. They are also meant to arouse people’s conscience to repent to Him. The prophet (peace and blessings be upon him) said, “The sun and the moon are two of Allah’s signs. They never go into eclipse for the death or for the life of anybody. Thus, when you see them (undergoing eclipse), have recourse in Prayer”.
People should resort to supplication and repentance from sins, for a disaster may be a form of punishment. Allah says, {And not a single affliction strikes you but that it is for what your own hands have earned, and He pardons much}. It may also be a classification, as in the hadith: “And a drowning person is a martyr”. Or it may be a reminder of the ultimate end of this universe. Allah says, {When the earth quakes with its (utmost) quaking}.
Returning to virtue, establishing justice, stopping destruction, shunning selfishness and arrogance, and creating a global system underpinned by morality and ideals are the best ways to alleviate the impact of natural disasters on humanity and to “moralize” the international system around ethics advocated by religion and good human disposition, rather than such immorality and queerness associated with false modernity and civilization.
Perhaps the biggest lesson to derive from the incident is that humanity should become all aware of three basic facts:
1. All people are members of one global family and must cherish solidarity and cooperation.
2. The Earth is the global home that everyone must love and take care of.
3. Man is weak before Divine Power and needs virtue to beautify and optimize his life in this world.
To conclude, this article is not meant to attack or condemn the global system. It is just a discussion of the facts and a presentation of advice, for whoever {listens with heed}.