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Environmental stewardship is an act of worship: The Islamic response to climate change, environmental degradation (Part 3)
Within the Ghanaian context, environmental degradation has reached alarming proportions.
The destruction of forests, pollution of major rivers, indiscriminate dumping of refuse, bushfires, coastal erosion, and rapid urban expansion continue to undermine public health, agricultural productivity, and economic resilience (Environmental Protection Agency Ghana, 2024).
Particularly concerning is the widespread contamination of water bodies through illegal mining activities, which has rendered several rivers unsafe for domestic use and increased the cost of water treatment. These realities illustrate the tangible consequences of fasād described in the Qur’an more than fourteen centuries ago.
Islam does not merely prohibit environmental destruction; it encourages believers to become agents of restoration (iṣlāḥ). The Qur’an consistently contrasts corruption with reform, calling believers to promote justice, preserve creation, and contribute positively to society.
Environmental restoration through reforestation, river conservation, responsible waste management, and sustainable agriculture therefore constitutes an important dimension of iṣlāḥ.
Every effort to restore degraded ecosystems is not only a contribution to national development but also an act of obedience to Allah.
Understanding environmental degradation as fasād fundamentally reshapes the Muslim response to today’s ecological crises.
Pollution is no longer viewed merely as poor sanitation, nor deforestation as simply an economic issue. They become moral failures that violate humanity’s covenant as Khalifah and threaten the balance established by Allah.
This ethical perspective provides a compelling foundation for addressing one of Ghana’s most pressing environmental challenges—illegal mining, commonly known as galamsey-which represents one of the clearest manifestations of environmental corruption in contemporary society.
Illegal mining (Galamsey): An Islamic and national crisis
Among the many environmental challenges confronting Ghana today, none has generated greater national concern than illegal small-scale mining, popularly known as galamsey.
Although mining has contributed significantly to Ghana’s economic development for decades, illegal mining has evolved into a major environmental, social, and governance crisis.
The indiscriminate use of heavy machinery, excavation of farmlands, destruction of forest reserves, and pollution of rivers with mercury and other toxic substances have left lasting scars on the nation’s natural resources.
Beyond its environmental consequences, galamsey raises profound moral and ethical questions that demand reflection from an Islamic perspective.
Ghana continues to experience substantial forest loss due to illegal mining, illegal logging, agricultural expansion and human settlement.
The degradation of forest reserves weakens biodiversity conservation, reduces carbon sequestration, and increases vulnerability to climate-related disasters such as flooding and drought (Forestry Commission Ghana, 2024).
The environmental cost of illegal mining is staggering. Rivers that once supplied clean drinking water and supported fishing communities have become heavily polluted. Productive agricultural lands have been rendered infertile, forests have been cleared indiscriminately, and biodiversity has suffered extensive loss.
These developments threaten food security, increase the cost of water treatment, reduce agricultural productivity, and compromise the health and livelihoods of millions of Ghanaians (United Nations Development Programme [UNDP], 2023; Environmental Protection Agency Ghana, 2024).
Climate resilience is also weakened by illegal mining. Forests serve as important carbon sinks, regulate rainfall patterns, protect watersheds, and reduce soil erosion. Their destruction accelerates land degradation and increases communities’ vulnerability to flooding and drought.
Consequently, the environmental damage caused by galamsey extends far beyond mining sites, affecting entire ecosystems and future generations.
From an Islamic standpoint, such destruction constitutes a clear violation of humanity’s responsibility as Khalifah. Allah entrusted human beings with the care of the earth, not its reckless exploitation.
While Islam recognises the legitimacy of earning a lawful livelihood through commerce, agriculture, industry, and the responsible extraction of natural resources, these activities must be conducted within the limits of justice, public welfare, and environmental responsibility.
Economic benefit can never justify the destruction of Allah’s creation or the endangerment of human life.
The Qur’an repeatedly condemns those whose pursuit of worldly gain results in widespread destruction. Allah says, “And when he goes away, he strives throughout the land to cause corruption therein and destroy crops and animals.
And Allah does not like corruption” (Qur’an 2:205, Sahih International). Although revealed in a broader ethical context, this verse powerfully illustrates the destructive consequences of human greed.
The deliberate destruction of fertile land, vegetation, water bodies, and wildlife for short-term financial gain closely reflects the type of corruption condemned by the Qur’an.
The Prophet Muhammad (peace be upon him) established another enduring principle when he declared, “There should be neither harming nor reciprocating harm” (Sunan Ibn Majah, Hadith 2341; Al-Muwatta of Imam Malik, Hadith 1461).
This legal maxim (lā ḍarar wa lā dirār) has become one of the foundational principles of Islamic jurisprudence. It requires Muslims to avoid actions that cause unjustifiable harm to individuals or society.
Illegal mining clearly violates this principle because its consequences extend far beyond those directly involved. Entire communities lose access to clean water, farmers lose their livelihoods, children face long-term health risks, and future generations inherit degraded ecosystems.
The crisis of galamsey also illustrates the relevance of the higher objectives of Islamic law (Maqāṣid al-Sharī’ah). The preservation of life (Hifz al-Nafs) is threatened when polluted rivers expose communities to toxic chemicals and waterborne diseases.
The preservation of wealth (Hifz al-Māl) is undermined through the destruction of farms, fisheries, and other sustainable sources of income. The preservation of intellect (Hifz al-‘Aql) is endangered by exposure to hazardous substances such as mercury, which can impair neurological development and cognitive function.
The preservation of lineage (Hifz al-Nasl) is compromised as environmental degradation jeopardises the health, livelihoods, and welfare of future generations. Even the preservation of religion (Hifz al-Dīn) is affected because Islam calls believers to uphold justice, fulfil trusts, and refrain from causing corruption on earth. Thus, galamsey undermines every major objective that Islamic law seeks to protect.
The issue is not solely an environmental problem but also a governance challenge. Weak enforcement of environmental regulations, corruption, inadequate land-use planning, and economic hardship have all contributed to the persistence of illegal mining.
Ghana has enacted laws to regulate mining activities and protect the environment, including the Minerals and Mining
Act, 2006 (Act 703), as amended, and the Environmental Protection Act, 2025 (Act 1124).
Furthermore, Article 41(k) of the 1992 Constitution of Ghana places a civic duty on every citizen “to protect and safeguard the environment. Effective implementation of these legal frameworks requires political commitment, institutional integrity, and active public participation.
Public awareness campaigns have successfully cast breast cancer into the global spotlight, typically framed through a uniform lens of pink ribbons, early detection drives and triumphant stories of survival. While these initiatives have driven vital mammography compliance and research funding, they often perpetuate a sanitised narrative. Beneath the polished public messaging lie complex, less-discussed clinical realities and emotional burdens that patients, families and healthcare providers must navigate long after the initial medical milestones have passed.
Moving towards an honest discourse
Acknowledging these untold truths does not diminish the incredible advancements achieved in modern oncology; rather, it humanises the patient experience. Expanding our cultural understanding beyond the simplistic “warrior” trope allows for deeper institutional support, better long-term medical management and genuine empathy for the lifelong journey of survivorship.
When people see breast cancer in movies or awareness campaigns, they usually see a neat story: someone gets diagnosed, goes through treatment, rings a celebration bell and goes right back to normal.
In real life, the journey is much more complicated. Let us break down five “hidden truths” about breast cancer using everyday examples.
Truth 1: The “Post-Treatment Cliff” (Life after treatment)
What it means: Everyone thinks that once medical treatments, such as surgery or chemotherapy, are over, the patient instantly returns to their old self. In reality, that is when a whole new set of challenges begins.
The example: Imagine finishing a gruelling uphill marathon. You cross the finish line, but your legs are still shaking, you are exhausted, and everyone else goes home while you are left trying to recover. Many survivors deal with long-term side effects, such as constant tiredness, numbness in their fingers or swelling, called lymphoedema, for years.
Truth 2: Catching it early is great, but not a magic shield
What it means: Early detection saves lives, but some types of cancer are so aggressive that even a small tumour can behave like a runaway train.
The example: Think of weeds in a garden. If you spot a weed early, you can usually pull it right out. But certain aggressive “weeds” spread seeds everywhere or grow roots so fast that even finding them early does not stop them from trying to pop up somewhere else later.
Truth 3: The long, hard marathon of daily pills
What it means: For many survivors whose cancer is hormone-receptor-positive, treatment does not stop when surgery ends. They may have to take hormone-blocking pills every day for five to ten years.
The example: These daily pills act like security guards keeping the enemy away, but they can also bring troublesome side effects, such as joint stiffness, sudden hot flashes or weakened bones. Because of this, taking the medication can feel like a daily chore that reminds patients of the cancer for a decade.
Truth 4: People we forget about (Men and young adults)
What it means: Public campaigns often focus on older women. Because of this, other groups affected by breast cancer may be caught off guard.
The example: Men can develop breast cancer, too, because they are born with a small amount of breast tissue. However, because some men think it is a “women’s disease”, they may ignore an unusual lump in their chest for months, resulting in a later diagnosis. Young adults under 40 face a different shock, having to worry about fertility, having children and career interruptions right in the middle of building their lives.
Truth 5: The hidden price tag (Financial stress)
What it means: A medical diagnosis brings a heavy second burden: financial strain.
The example: Even with good health insurance, additional costs can pile up quickly, including specialised scans, genetic testing, expensive prescription drugs and taking weeks or months off work to recover. It can feel like dealing with two crises at the same time: trying to heal the body while worrying about bills.
Talking about these harder truths does not mean we should not celebrate survivors. It simply means we need to understand the real, full picture of what people go through.
By Robert Ekow Grimmond-Thompson
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As soon as a married man becomes infected with the he-goat mentality, he is bound to forget that he has a wife.
It is often a tragedy because he can completely lose focus and generally start misbehaving. He considers his wife a headache, at best a pain in the neck.
The man has got a new girlfriend and is excited. And when he sees his wife, he wonders what she is doing in his home. Maybe she is only a stray dog in need of shelter. And Jesus Christ, won’t she just keep out of the way?
The married man who has gone into extramarital affairs is half the time engaged in mindless fantasy. He is engrossed in devising many ways to please his newfound lover. And if the girl is explosive in bed, the fantasy could spiral into the fourth dimension.
It could be that his wife is basically an “old layer” who can no longer take him to the heavens and back. The girlfriend, however, can take him on a trip into space, meandering through the galaxy of stars, down the Milky Way. It can be an experience of a lifetime.
Normally, after such a trip, the married man will forget that he even has a home and children. He becomes a fugitive.
What he needs is deliverance. So his wife will go to the pastor and tell him that her husband has developed very strange symptoms.
First, the man is behaving practically like a he-goat, sniffing desperately after young women. Secondly, he cannot find his way back home.
The pastor is likely to diagnose the ailment on the spot. He does not need to conduct a blood test to offer a prognosis. “It is the spirit of lust,” the man of God will say. “The Lord is in control.”
Sometimes prayers are effective, and the man heads back home. For very curious reasons, he remembers that he had lost his way. So he returns to his family, wondering what might have been happening to him. So long!
Other times, prayer worsens the case. It is not that the prayers are not being answered. God has only given the lecherous bloke a long rope on his own balls. It is as if the prayers drive him further and further away from the world of reason. For as long as three years, his soul is restless. It is in bondage!
The man forgets that the young girl he has been riding will one day marry and leave him in the cold. That day will surely come.
Now, when a married man is jilted by his girlfriend, he remembers that he has a wife. He had almost forgotten that he went and wedded a woman and called her his wife.
The jilted man will lick his wounds and trace his way back home. His wife would wonder whether he had lost his way. Anyhow, she will welcome him back home.
He becomes the loving husband he once was, and his wife is amazed. What might have happened to her man? Was he struck on the way to Damascus? Or on his way back?
When the man is sober, he will decide to calculate how much he has spent on that useless girl who said she was going to get married to some equally useless cockroach.
He realises that, in the short span of sexual enjoyment and extramarital bliss, he has lost all his lifetime savings, enough to build two-storey buildings.
Last Saturday, some youths who distinguished themselves in various endeavours were awarded at an excellence awards ceremony.
The males should always have it at the back of their minds that chasing women is what brings down both the weak and the strong, the poor and the rich, the lettered and the unlettered.
This article was first published on Saturday, August 26, 2006.
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