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.

The author is the Chief Imam of Kpone Katamanso Municipal and a certified Counsellor and Governance Expert.

By Imam Alhaji Saeed Abdulai