Fruitful Living
Environmental stewardship is an act of worship: The Islamic response to climate change, environmental degradation (Part 2)
Clean air and safe water protect human life; fertile land supports livelihoods and wealth; a healthy environment safeguards future generations; and responsible use of natural resources enables communities to fulfil their religious obligations without unnecessary hardship.
Conversely, environmental degradation threatens all five objectives by exposing populations to disease, undermining food security, destroying economic opportunities, and jeopardising the welfare of future generations.
This understanding transforms environmental stewardship from an optional charitable activity into a religious obligation. Caring for creation is an expression of gratitude to Allah, fulfilment of the trust of Khalifah, and practical implementation of the higher objectives of Islamic law.
Muslims are, therefore, called not only to avoid harming the environment but also to actively restore and protect it. Every tree preserved, every river protected, every piece of land rehabilitated, and every effort to promote sustainable development as it becomes part of fulfilling humanity’s covenant with Allah.
Recognising ourselves as Khalifah fundamentally changes how we view the environment. Rather than seeing nature as a limitless resource for exploitation, Islam teaches believers to regard it as a sacred trust to be preserved with wisdom, justice, moderation, and compassion. This theological foundation provides the basis for understanding why environmental destruction is condemned in Islam as a form of corruption on earth.
Environmental degradation as fasād (corruption on earth)
One of the most profound contributions of Islam to contemporary environmental discourse is its moral framing of ecological destruction. While modern environmental science describes pollution, deforestation, biodiversity loss, and climate change in technical terms, the Qur’an characterises actions that disrupt the natural order as fasād—corruption, disorder, or mischief on the earth. This concept elevates environmental degradation from a scientific and policy concern to a moral and spiritual issue for which humanity will ultimately be accountable before Allah.
The Qur’an unequivocally warns against causing corruption after the earth has been set in order. Allah says, “And do not cause corruption upon the earth after its reformation. And invoke Him in fear and aspiration. Indeed, the mercy of Allah is near to the doers of good” (Qur’an 7:56, Sahih International). This verse portrays the earth as a divinely ordered system, created with balance, harmony, and purpose. Human activities that destroy this balance—whether through pollution, reckless extraction of natural resources, or unsustainable consumption—represent violations of Allah’s intended order.
The consequences of such misconduct are vividly described in another powerful verse: “Corruption has appeared throughout the land and sea by what the hands of people have earned so He may let them taste part of the consequence of what they have done that perhaps they will return [to righteousness]” (Qur’an 30:41, Sahih International).
This verse is remarkably relevant to contemporary environmental challenges. Climate change, contaminated rivers, desertification, coastal erosion, declining biodiversity, and increasingly frequent floods are not merely natural phenomena; they are, in many cases, the cumulative consequences of human behaviour. The Qur’an therefore invites humanity to reflect upon these environmental crises as opportunities for repentance, reform, and responsible stewardship rather than continuing on a path of ecological destruction.
The principle of environmental balance (Mīzān) is another defining feature of the Islamic worldview. Allah declares, “And the heaven He raised and imposed the balance, that you not transgress within the balance. And establish weight in justice and do not make deficient the balance” (Qur’an 55:7–9, Sahih International). Although these verses emphasize justice in human affairs, many Muslim scholars also understand Mīzān as reflecting the harmony embedded within creation (Nasr, 1996). Every ecosystem functions through delicate relationships among living organisms, water, soil, forests, wildlife, and the atmosphere. Human activities that upset this balance ultimately threaten both nature and human survival.
Environmental pollution provides a clear example of fasād in practice. Across many urban centres, indiscriminate disposal of solid waste clogs drainage systems, contributes to flooding, contaminates water bodies, and creates breeding grounds for disease. Plastic waste has become one of the most visible environmental threats, polluting rivers, beaches, and agricultural land while endangering aquatic life. Such practices are fundamentally inconsistent with Islamic teachings, which emphasise cleanliness, public welfare, and the prevention of harm.
According to the Intergovernmental Panel on Climate Change (2023), West Africa is projected to experience increasing temperatures, erratic rainfall patterns, prolonged droughts and more frequent extreme weather events. These changes threaten agricultural productivity, food security, public health and economic development, particularly in climate-sensitive economies such as Ghana.
The Prophet Muhammad (peace be upon him) consistently encouraged behaviours that protected public spaces and safeguarded community health. He said, “Removing harmful things from the road is an act of charity” (Sahih al-Bukhari, Hadith 2989; Sahih Muslim, Hadith 1009).
Although this Hadith refers to clearing pathways of hazards, its underlying principle extends naturally to contemporary environmental responsibilities. Proper waste disposal, maintaining clean public spaces, preventing pollution, and protecting shared resources all embody this Prophetic ethic of removing harm from society.
Islam further condemns extravagance and wastefulness, both of which contribute significantly to environmental degradation. Allah commands, “Eat and drink, but be not excessive. Indeed, He likes not those who commit excess” (Qur’an 7:31, Sahih International).
Modern patterns of overconsumption, excessive plastic use, food waste, and unsustainable exploitation of natural resources stand in stark contrast to this Qur’anic call for moderation. Sustainable living is, therefore, not simply an environmental strategy; it is an expression of Islamic ethics that reflects gratitude for Allah’s blessings.
By Imam Alhaji Saeed Abdulai
The author is the Chief Imam of Kpone Katamanso Municipal and a certified Counsellor and Governance Expert.
“There is no one righteous, not even one; there is no one who understands; no one seeks God. But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. This righteousness from God comes through faith in Jesus Christ, to all who believe. For there is no difference.” — Rom. 3:10, 21–22 (NIV)
INTRODUCTION
We bring you this week the concluding part of “A Righteousness Revolution,” published last week. For ease of reference, we recap the last paragraph of last week’s article. Please enjoy and pass it on!
THE GOAL OF THIS TRANSFORMATION
What is the goal of this metamorphosis? Scripture states it in a number of different ways, which overlap and can be seen as different ways of expressing the same basic concept. Scripture often does this because our minds are inadequate to comprehend, and our language inadequate to express, the full scope of God’s revelation to us.
TO BECOME LIKE GOD IN CHARACTER
The whole concept can be summed up in the simple and astonishing statement that we are to become like God. Not like God in power; we can never aspire to that, although we can move in much greater power than many Christians have ever imagined. But like God in character.
We are to “put on the new self, created to be like God in true righteousness and holiness” — Eph. 5:24; the “new self, which is being renewed in knowledge in the image of its Creator” — Col. 3:10. “We, who with unveiled faces all reflect the Lord’s glory, are being transformed into His likeness with ever-increasing glory, which comes from the Lord who is the Spirit” — 2 Cor. 3:18. “When He appears we shall be like Him” — 1 John 3:2. We are to “participate in the divine nature” — 2 Pet. 1:4. We can have “the mind of Christ” — 1 Cor. 2:16; Phil. 2:5. (Emphasis added in each case.)
Adam and Eve were created in the image of God — Gen. 1:26. With Adam’s Fall, much of that image was lost. But with Christ’s sacrifice for us, those who accept Him as Lord and Saviour can be restored into God’s image.
“Just as we have borne the likeness of the earthly man [the first Adam], so shall we bear the likeness of the man from heaven [the second Adam, Jesus Christ]” — 1 Cor. 15:49.
Jesus said, “Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father” — John 14:12.
We think of this (if we dare think of it at all) as meaning that we can heal, cast out demons and even raise people from the dead. It does mean that, and people who have faith in Jesus Christ are doing that now. But does it not mean more?
Jesus said that He did only what He saw the Father doing and spoke only the words the Father gave Him. Can we, should we, expect to do the same? He said, “I and the Father are one.” Can we expect this for ourselves? He said, “Anyone who has seen Me has seen the Father” — John 14:9. Can this be said of us?
Paul told the Corinthians that they were “clearly an epistle of Christ, ministered by us, written not with ink but by the Spirit of the living God, not on tablets of stone but on tablets of flesh, that is, of the heart” — 2 Cor. 3:3 (NKJV).
Is this not part of what it means to “be” His witness — Acts 1:8 — so that people can look at us and see Christ? We are to be witnesses by who we are, not just what we say. Jesus expects that there will be something different about us, that people will be able to look at us and know that we are His disciples — John 13:35.
He said of His disciples, “They are not of the world, even as I am not of it” — John 17:16.
His demands are to imitate and model Christ’s behaviour and to be clear reflections of the Lord — Matthew 5:16.
ESTABLISHING OUR ATTITUDE OF RIGHTEOUSNESS
Writing from a prison cell in Rome, the apostle Paul wrote about the attitude a Christian should have: “Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ” — Philippians 1:27.
He is telling us that no matter what unexpected disruptions, frustrations or difficulties come our way, we are to respond with a Christ-like attitude.
Paul later writes, “Your attitude should be the same as that of Jesus Christ” — Philippians 2:5. He also encourages us in Ephesians 5:1 to be “imitators of Christ as dearly beloved children.”
As children love to imitate what they see and repeat what they hear, we also are charged to imitate and model Christ’s behaviour and to be clear reflections of the Lord.
Jesus maintained a perfect attitude in every situation because He prayed about everything and worried about nothing. We, too, should seek God’s guidance about every aspect of our lives and allow Him to work out His perfect will without interference.
Jesus’ attitude was never to become defensive, discouraged or depressed because His goal was to please the Father rather than to achieve His own agenda.
In the midst of trials, He was patient. In the midst of suffering, He was hopeful. In the midst of blessing, He was humble. Even in the midst of ridicule, abuse and hostility, He “made no threats . . . and did not retaliate. Instead He entrusted Himself to Him who judges justly” — 1 Peter 2:23.
MY BROTHERS AND SISTERS: LOVING MUHAMMAD MEANS FOLLOWING MUHAMMAD
We say: “We love the Prophet.”
Alhamdulillah.
But the real test of love is not how loudly we shout when someone insults him.
The real test is: Do we behave as he behaved?
Allah says: “Indeed, you are surely of outstanding character.” (Qur’an 68:4)
And Allah says: “Indeed, in the Messenger of Allah you have an excellent example.” (Qur’an 33:21)
Therefore, if we claim to defend Muhammad (pbuh) but abandon his patience, mercy, justice and wisdom, we must ask ourselves:
Are we really defending him or are we betraying his example?
AN INSULT DOES NOT MAKE A PRIVATE PERSON A JUDGE AND EXECUTIONER
This point must be understood clearly.
Islam has laws concerning crimes.
Islam has courts.
Islam has legitimate authority.
Islam does not turn every angry individual into judge, jury and executioner.
The Qur’an says: “O believers! Stand firm for justice.” (Qur’an 4:135)
And the Prophet gave severe warnings against unlawful killing.
He said: “Whoever kills a person under covenant will not smell the fragrance of Paradise.”
(Sahih al-Bukhari, 3166)
Therefore, no Muslim should stand in a mosque and mobilize ordinary people to kill another person because of an insult.
That is not prophetic leadership.
That is not emotional courage.
That is not the Sunnah.
And it is certainly not a license for vigilantism.
If an offence has been committed, report it.
If a crime has been committed, let the competent authorities investigate it.
If punishment is legally warranted, let lawful judicial institutions determine it.
The Ghana Police Service has itself reminded religious leaders and the public that freedom of religion or expression cannot be used to justify inciting violence or encouraging people to harm others.
For Muslims, this is not merely a question of Ghanaian law.
It is also a question of taqwā (fear of Allah).
THE PROPHET TAUGHT US HOW TO SPEAK
Allah says: “Invite to the way of your Lord with wisdom and good instruction, and argue with them in the best manner.” (Qur’an 16:125)
This is the Islamic methodology of da’wah:
Wisdom.
Good counsel.
Best argument.
Not abuse.
Not threats.
Not mob action.
Not revenge.
WHAT SHOULD WE DO WHEN SOMEONE INSULTS THE PROPHET MOHAMMED (PBUH)?
Servants of Allah, remember these SEVEN STEPS.
1. PAUSE
Do not react while you are angry.
Allah praises those: “Those who restrain anger and pardon people.” (Qur’an 3:134)
2. VERIFY
Do not forward every video.
Do not believe every audio.
Do not react to an edited clip without knowing the context.
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Allah says: “Then verify.” (Qur’an 49:6)
3. DO NOT RETALIATE WITH AN INSULT
Remember Qur’an 6:108.
We do not insult Jesus (Peace be upon him).
We do not insult Christianity.
We do not insult churches.
We do not insult the Bible.
We can disagree theologically while remaining respectful.
The author is the chief Imam of katamanso Municipal and Certified Counsellor and Governance Exper
