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.
The author is the Chief Imam of Kpone Katamanso Municipal and a certified Counsellor and Governance Expert.
By Imam Alhaji Saeed Abdulai
Fruitful Living
Protecting the Muslim home in the modern age: Communication, addiction, temptation, marital fidelity
All praise belongs to Allah, the Lord of the worlds. We praise Him, seek His help and forgiveness, and place our trust in Him. We seek refuge in Allah from the evil within ourselves and from the Consequences of our deeds.
May the peace and blessings of Allah be upon our beloved Prophet Muhammad s.a.w, his family, his Companions and all those who follow his guidance until the Day of Judgment?
As-salāmu ʿalaykum wa raḥmatullāhi wa barakātuh.
It is a great privilege to bring you this important topic for discussion.
Our subject today is:
“Protecting the Muslim Home in the Modern Age: Communication, Addiction, Temptation and Marital Fidelity.”
This is not simply a lecture about marriage.
It is a conversation about human beings, emotions, faith, choices, technology, temptation, responsibility and the future of our families.
And because I speak both as an Imam and as a certified counsellor, I want us to approach today’s discussion from two complementary perspectives:
The perspective of revelation and the perspective of human behaviour.
Islam gives us guidance about what is right and wrong.
Counselling helps us understand why people sometimes struggle to do what is right, how unhealthy patterns develop, and how people can be helped to change.
We therefore need both.
The foundation: what is marriage in Islam?
Before we discuss marital problems, we must first understand what marriage is supposed to accomplish.
Allah says:
“And among His signs is that He created for you spouses from among yourselves so that you may
find tranquillity in them; and He placed between you affection and mercy. Surely in this are signs
for people who reflect.” (Qur’an 30:21)
Notice three extraordinary words:
1. SAKĪNAH – Tranquillity.
2. MAWADDAH – Affection and loving attachment.
3. RAḤMAH – Mercy, compassion and tenderness.
A successful marriage therefore should provide: Peace + Love + Mercy. (Quran 30:21)
Marriage is not merely: “I found someone attractive.”
Marriage is not: “I want someone to cook for me.”
Marriage is not: “I need somebody to have children with.”
Marriage is not simply: “I don’t want to be lonely.”
Marriage is an amanah — a trust from Allah.
Your spouse is an amanah.
Your children are an amanah.
Your sexuality is an amanah.
Your wealth is an amanah.
Your words are an amanah.
Your private conversations are an amanah.
And your marriage will ultimately be part of what you are accountable for before Allah.
There is a well-known Ḥadīth of Jābir ibn ʿAbdullāh, in which the Prophet Mohammed (pbuh) addressed the Muslims during the Farewell Pilgrimage and spoke about the rights and responsibilities concerning women.
The author is the Chief Imam of Katamanso Municipal and Certified Counsellor and Governor Expert
“I am the true vine, and my Father is the gardener. He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful. You are already clean because of the word I have spoken to you. Remain in me, and I will remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. “I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing. If anyone does not remain in me, he is like the branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned. If you remain in me and my words remain in you, ask whatever you wish, and it will be given to you. This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples. – John 15:1-8
Introduction
There are certain sins that Christians are always good at pointing out – usually in others. But there are a few that we tend to ignore, and these same few are the ones we also tend to commit more often ourselves.
1. Selfishness/self-righteousness
How often did Jesus call out the Pharisees in the New Testament? All. The. Time. And it was always for self-righteousness or selfishness. If you have to compliment yourself on something good you’ve done, then you aren’t doing it right. So many of us like to display our faithful acts so that others will know what good Christians we are. Christ doesn’t care what everyone else thinks of your generosity. He cares about your heart and your motivation. If you need other people to know about the good things you do, feel, or think in order to feel validated, then you need to re-evaluate. – Matthew 6:1-4
2. Patriotism
For the record, I do NOT think patriotism in and of itself is a sin. I put this here because all too often we put faith and Christian values in the same box as political party and patriotism. The bible is clear about the fact that Jesus’ name will be declared to ALL nations and peoples of the world. We shout, “‘Ghana!” and talk about how much better we are than everyone else, but that’s not biblical. We project Christianity on to the Ghanaian flag and assume that God is Ghanaian, but that’s not how it works. Celebrate Ghanaian values and understand how blessed you are to live here, but remember that at the end of the day you are a citizen of heaven, and heaven will be full of people from all over the world. – Revelation 7:9 – 10
3. Fear/worry
Jesus is very clear about worrying. He flat out tells us not to worry. Faith requires trust. 1 John 4:18 says, “There is no fear in love. But perfect love drives out fear. . .” God is love. He loved us enough to send his son to die to atone for our sins. His love is perfect; therefore, we should have nothing to fear. I know fear is inevitable sometimes. It is a major struggle for me. We are not perfect, but fear and worry are not part of the equation with Christ. These attitudes that imply a lack of faith. All we can do is remember that God is sovereign and always in control – Matthew 6: 25 -34
4. Pride
We talk about pride all the time in church. We consistently discuss how detrimental and dangerous it is, but it seems like we don’t recognise what pride actually is. We don’t realise that every time we refuse someone forgiveness we are acting in pride. Every time you argue with a friend, family member, or spouse and insist that you will not be the one to apologize first then you act out of pride. Remember the grace that Christ extends to you and try to extend that same grace and forgiveness to others. – Philippians 2:1-5
5. Gluttony/coveting
This sin is closely related to pride. We bury ourselves in debt in order to make sure we have the best and newest things. The disciples often lived off of the generosity of others and Jesus was a poor carpenter. I’m not saying that wealth is inherently bad. It’s not. If you can afford that Mercedes, by all means, buy it. But if you can’t; if you are spending hundreds of dollars each month paying off debt, then you could be committing a modern form of gluttony. You need to look inside yourself and search your heart. If your nice things were taken away, would you still be satisfied and able to find joy in Christ? Why are you really in debt? Who are you trying to impress, God or men? – 1 Timothy 6:6 – 8 7 17 – 19
SKIP THE QUEUE, TAP THE NEWS
You can now read the Ghanaian Times and The Spectator newspapers from the comfort of your device via TimesNewsPlus.
Join our WhatsApp Channel: https://whatsapp.com/channel/0029VbBElzjInlqHhl1aTU27
