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Environmental stewardship is an act of worship: The Islamic response to climate change, environmental degradation (Part 5)

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Waste management and public cleanliness


Closely connected to water conservation is the Islamic emphasis on cleanliness. The Prophet Muhammad (peace be upon him) taught that “Purity is half of faith” (Sahih Muslim, Hadith 223). Although this Hadith primarily refers to personal and spiritual cleanliness, its broader implications extend to the cleanliness of homes, neighbourhoods, markets, roads, and public spaces. A clean environment reflects both personal discipline and collective responsibility.

Unfortunately, indiscriminate disposal of refuse remains a significant challenge in many communities. Plastic waste clogs drainage systems, contributes to flooding during the rainy season, pollutes rivers and beaches, and threatens marine ecosystems. Open burning of waste further degrades air quality and poses serious health risks, particularly for children and the elderly (UNEP, 2024).


Islam calls believers to eliminate harm wherever it exists. The Prophet Muhammad (peace be upon him) said, “Removing harmful things from the road is an act of charity” (Sahih al-Bukhari, Hadith 2989; Sahih Muslim, Hadith 1009). This teaching encourages Muslims to view environmental cleanliness as an act of service to society. Proper waste disposal, recycling, community clean-up campaigns, and responsible sanitation practices are therefore practical expressions of Islamic charity and civic responsibility. Mosques can play an exemplary role by maintaining clean premises, minimising plastic waste during religious programmes, promoting reusable materials where practical, and educating congregants on environmental sanitation. Such initiatives demonstrate that environmental ethics are inseparable from Islamic values.

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Sustainable development and the ethics of moderation


The modern concept of sustainable development seeks to meet present needs without compromising the ability of future generations to meet their own needs (World Commission on Environment and Development, 1987). Although this terminology is contemporary, its underlying principles have long been embedded in Islamic teachings.


The Qur’an consistently promotes moderation and warns against excess. Allah commands, “Eat and drink, but be not excessive. Indeed, He likes not those who commit excess” (Qur’an 7:31, Sahih International). Extravagance, wastefulness, and irresponsible consumption contribute significantly to environmental degradation by accelerating resource depletion, increasing pollution, and generating unnecessary waste. Islam, therefore, encourages a lifestyle characterised
by moderation (wasatiyyah), gratitude, and responsible consumption.


Similarly, the Qur’an describes the universe as having been created in perfect balance and instructs humanity not to disturb that balance (Qur’an 55:7–9). Sustainable development, viewed through an Islamic lens, is not solely about economic growth; it is about ensuring that economic progress, social wellbeing, and environmental protection advance together in harmony. Development that
enriches one generation while impoverishing the next contradicts the ethical principles of justice and stewardship emphasised throughout the Qur’an.

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For Ghana, sustainable development requires integrating environmental protection into national planning, mining, agriculture, infrastructure development, and industrialisation. It also demands greater investment in renewable energy, climate-resilient agriculture, responsible land management, afforestation, and environmental education. These initiatives are consistent not only with international commitments such as the United Nations Sustainable Development Goals (particularly Goals 6, 12, 13, and 15) but also with the Islamic principles of stewardship, justice, moderation, and public welfare.


Ultimately, water conservation, responsible waste management, and sustainable development are not separate environmental agendas; they are practical manifestations of humanity’s role as Khalifah. Every drop of water conserved, every piece of waste properly managed, every tree planted, and every effort to promote sustainable living reflects obedience to Allah and contributes to the preservation of His creation. In this way, ordinary environmental actions become
extraordinary acts of worship, demonstrating that faith is expressed not only through ritual devotion but also through responsible care for the world that Allah has entrusted to humankind.

Aligning Islamic environmental ethics with the sustainable development goals


The environmental values espoused by Islam closely align with the United Nations Sustainable Development Goals (SDGs), demonstrating that Islamic principles continue to provide practical guidance for addressing contemporary global challenges. While the SDGs were adopted in 2015 as an international framework for sustainable development, many of their underlying values have been embedded in Islamic teachings for over 14 centuries.

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For example, the Islamic emphasis on protecting water resources directly supports Sustainable Development Goal 6 (Clean Water and Sanitation), which seeks to ensure the availability and sustainable management of water for all. Likewise, the Qur’anic prohibition against wastefulness and extravagance complements SDG 12 (Responsible Consumption and Production) by encouraging moderation, efficient resource use, and environmental responsibility.


Islam’s call to preserve ecological balance and prevent corruption on earth resonates strongly with SDG 13 (Climate Action), which urges coordinated efforts to combat climate change and build resilience against its impacts. Similarly, the obligation to protect forests, wildlife and biodiversity reflects the aspirations of SDG 15 (Life on Land), which promotes the conservation, restoration and sustainable use of terrestrial ecosystems.


This convergence illustrates that environmental stewardship is both a religious obligation and a global development priority. Muslims therefore have an opportunity to contribute meaningfully to national and international sustainability efforts while remaining faithful to the ethical teachings of the Qur’an and the Sunnah. Protecting Allah’s creation simultaneously fulfils the objectives of
Islamic law and advances the broader pursuit of sustainable and inclusive development.

The author is Chief Imam of Katamanso Municipal and Certified Counsellor and Governnace Expert.

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Confronting newborn abandonment in Ghana: When a cry for help is heard in a dustbin – Part 2

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An abandoned baby

The root causes: It is never just one reason

My years of counselling at CPAC show me abandonment is rarely an act of malice. It is the tragic endpoint of seven overwhelming distresses:

1. Severe maternal mental illness —The hidden emergency

a) Clinical Postpartum Depression (PPD): This is far beyond “baby blues.” It is a severe mood disorder that can appear weeks to months after birth. Due to a massive drop in hormones, extreme sleep deprivation, and emotional exhaustion, the mother feels deep sadness, worthlessness, and complete emotional numbness towards her baby. Picture: A new mother sits by her bed all day, staring blankly. Her baby cries for hours, but she cannot lift her hands to carry the baby. She whispers, “This baby would be better off without me.” She does not hate the baby; she feels she has completely failed as a mother.

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b) Peripartum Psychosis (Postpartum Psychosis): This is a psychiatric emergency. Rare but extremely dangerous, appearing suddenly within the first 2-3 weeks after delivery. The mother completely loses touch with reality. She hears commanding voices telling her to abandon the baby, or believes the baby is possessed by an evil spirit or is a “spirit child” who will bring a curse. Picture: A mother genuinely believes she heard a voice saying, “Leave this child at the crossroads at midnight or your family will die.” She abandons the baby not out of hatred, but because her broken mind believes she is obeying a higher spiritual order to save her family.

c) Pre-existing untreated Schizophrenia: This is a chronic, severe mental disorder that existed before the pregnancy. The stress of pregnancy and labour shatters her fragile coping. She suffers from paranoid delusions — believing people want to poison her and the baby — flat affect (zero facial expression), and grossly disorganised thinking, making it impossible to plan how to feed or clean a baby. Picture: A young woman whose family called her illness “spiritual attack” instead of taking her for medication wanders away after delivery, completely forgetting she even gave birth, leaving the infant behind.

2. Extreme socio-economic deprivation: For many girls in some parts of Ghana such as Kasoa, Madina, or Bekwai, poverty is not a statistic; it is a daily panic. No money for antenatal care, no money for hospital delivery, no money for baby diapers or formula. When a mother cannot feed herself, the thought of feeding another mouth feels impossible. Some mothers say, “I left her where someone richer would find her, because I could not watch her starve to death in my hands.” It is a distorted act of survival.

3. Intense societal stigma and shame: In Ghana, pregnancy outside marriage, teenage pregnancy, or pregnancy from rape can bring extreme family rejection. The girl is called “spoilt,” beaten, banned from church, or sacked from school. The fear of bringing shame to the family name is heavier than the fear of police. So she hides the pregnancy for 9 months, delivers alone, and abandons in secret to protect her family’s “honour.”

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4. Paternal abandonment — The Man Who Ran Away: Behind almost every abandoned baby is a man who vanished. He says, “It is not mine,” or “Abort it,” and switches off his phone. The mother is left utterly isolated — no emotional, financial, or social support. She is criminalised alone, but the abandonment started with him. Psychological research shows paternal denial is one of the strongest predictors of maternal panic and newborn abandonment. 

5. Substance abuse disorders: Alcohol, tramadol, and other drug addiction impair the brain’s executive functioning — the ability to plan, judge consequences, and process emotions. A mother struggling with addiction may give birth in a highly intoxicated or withdrawal state, unable to comprehend the needs of the newborn, leading to neglect and eventual abandonment.

6. The spirit child cultural phenomenon and superstition: In some remote pockets of Northern Ghana and even in few parts of Central and Ashanti regions, public health research shows babies born with congenital deformities, severe disabilities, or whose mothers die in childbirth are branded as “spirit children” or cursed. In extreme instances, families, under cultural pressure, mandate that such babies be exposed or abandoned at shrines or bushes. This is not mental illness, but a harmful cultural belief system that still kills.

The invisible wounds

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On the baby: Risk of death from hypothermia, sepsis, and infection. Survivors suffer Anaclitic Depression and Failure to Thrive due to lack of touch. As adults, they battle Reactive Attachment Disorder, chronic mistrust, and identity crisis — “Why did my mother leave me in a dustbin?”

On the mother: Lifelong hidden grief, intense guilt, chronic PTSD, depression, and elevated suicide risk. A prison cell does not heal this.

On the nation: Overburdened orphanages like Osu Children’s Home, draining health budgets, and overworked Social Welfare officers.

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The problem is those who have called themselves

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Most people do not consider the effect that their statements could have on others, given their pedigree in society. 

The crazy rush for fame is really influencing a lot of people to do everything and anything to attract followers on social media platforms.  

Some Christian leaders have destroyed the faith of some young Christians by their words and actions.

 A Pastor who is popular on social media, made a statement to the effect that, Pastors pray for people to get jobs but there are no jobs for them to go for.  The question that readily comes to mind is that, why pray for something you do not believe is achievable, that is something that God is not going to answer? 

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When a Pastor makes such a statement, it shakes the foundation of a lot of young believers especially, in churches where the Pastor has made the members to believe that he is more or less their Jesus. 

Members begin to lose trust in Men of God when such statements are made, and eventually in Christianity.

When someone calls you and dispatches you to execute a mission, you go out there to execute his expressed instructions.  You do not go out there to do things to please yourself but to do things that are in line with the instruction received so as to please the one who sent you. 

Any Pastor who claims he is called by God into the Pastoral ministry, always seeks to act in a manner that seeks to please the Lord.  He or she does not draw attention to himself or herself but goes about things in a manner that projects Jesus.  Those who are really called are never in a rush to engage in self promotion antics but are always focused to preach Christ and him crucified to save mankind. 

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They do not make controversial comments that shifts attention from Jesus unto themselves. The called ones, are careful in their delivery of sermons with the intention of glorifying God. 

In the case of the Pastor I earlier talked about, what he said he does, is a deliberate deception because if you know there are no jobs and yet praying for people to get non-existent jobs, then that is deception.  

He is consciously or unconsciously portraying men of God as charlatans. This contradicts the numerous testimonies that abound of people getting job opportunities after being prayed for. 

What prayer does is to activate God’s favour for somebody to remember you, just simply offer you a job opportunity or for your eyes to open to an existing opportunity.  I am a living testimony of what prayer can do as far as jobs are concerned.

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To preach that Pastors praying for people to get jobs is an error, shows that, that Pastor is just ignorant or is not called by God but has called himself into the Pastoral Ministry because those God calls, he equips to teach correctly. 

In Genesis Chapter 21, we see a maidservant Hagar, who had been sacked from her master’s house together with her child and was wandering in the desert and desperately needed water for her child. 

The Bible says that God opened her eyes and she saw water and she used it to refresh her son.  The water had been there all the time but it took prayer, for God to open her eyes to see opportunity of water and that is exactly what prayer does for the believer.  Prayer provides ideas that a child of God can implement to create a business to get wealth.  It is not everybody that should go look for a job from someone. 

Some people are supposed to be job creators to employ other people.  It is through prayer, that the revelation would come for what is to be done and therefore for a man of God to make such a statement, demeaning prayer, smacks of self-calling and not divine calling. God bless.

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By Lord Kiss-Mensah

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