Fruitful Living
Environmental stewardship is an act of worship: The Islamic response to climate change, environmental degradation (Part 3)
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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.
Matthew 6:33. Notice Jesus said, “His righteousness”, not our own righteousness. We have to seek and understand God’s righteousness. Isaiah 54:14 says, “Their righteousness is of me, saith the Lord.” God’s righteousness comes from God, not from within us. Humans cannot make themselves God’s righteousness, as all humans have sinned and are therefore inferior to God. God’s righteousness is a gift from God: “ For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” – 2 Corinthians 5:21
Righteousness, or right standing with God, has been attained for us through the exchange Jesus made on our behalf. Jesus took our sin and gave us His righteousness. God’s righteousness is imparted to us when we are made a new creature in Christ – 2 Corinthians 5:17. This righteousness is a gift from God and undeserved by us: “For if by the one man’s offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.”- Romans 5:17
Through our faith in Jesus’ blood, shed to remit our sins – Romans 3:25, God imparts righteousness to us by His grace. We actually become a new righteous creation, fully identifying in Jesus’ death, burial, resurrection and ascension. This is the foundational miracle we need to understand and have established in our heart. All the other miraculous promises of God come the same way, by God’s grace through faith. Righteousness must be established in our heart for us to truly have faith to receive our rich inheritance in Christ. Jesus has been made unto us righteousness (1 Corinthians 1:30). We are now “For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us”. – 2 Corinthians 1:20
Establishing our minds in righteousness
God expects that, when we accept Jesus Christ as our Lord and Saviour, we will be radically changed. In Romans 12:2 He tells us, And do not be conformed to this world, but be transformed by the renewing of your mind,
This transformation is to be a metamorphosis, of a magnitude at least comparable to that by which a caterpillar becomes a butterfly. He expects us to become totally different.
Scripture uses many different images to express the change that should occur: We become “a new creation; old things have passed away; behold, all things have become new.” – 2 Cor 5:17. It is almost as if we become a new species. Scripture speaks of the “first Adam” who was earthly and fell into sin, and the “second Adam” (Jesus Christ) who was sinless and holy – Rom. 5:12-19; 1 Cor 15:44-49.
We are “made new in the attitude of our minds” – Eph. 4:23.
We “put off our old self” and “put on the new self” – Eph. 4:22,24; Col 3:9-10.
We “live by the Spirit” and not by the flesh – Gal. 5:16; Rom 8:13.
We become “instruments of righteousness” rather than “instruments of wickedness” – Rom. 6:13.
Each of these metaphors, in a different way, emphasizes the magnitude of the change that is expected. Each is dramatic and astonishing in itself; their cumulative effect is even more powerful. We are talking about a tremendous transformation. It should be visible to others, but its internal effect should be far greater than what others can perceive.
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 be continued!
Stay blessed!
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Fruitful Living
Environmental Stewardship Is an Act of Worship: The Islamic response to climate change and environmental degradation (Final part)
The Role of Faith Leaders and the Way Forward
Addressing climate change and environmental degradation requires more than legislation, technological innovation, and financial investment. It also demands a transformation of attitudes, values, and behaviours. While governments formulate policies and enforce environmental regulations, faith leaders possess a unique moral authority to shape public conscience and inspire responsible stewardship. In Ghana, where religion plays a significant role in public life, religious institutions can become powerful partners in advancing environmental sustainability.
Islam assigns Imams and religious scholars the responsibility of guiding society toward righteousness and preventing harmful practices. Allah instructs, “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best” (Qur’an 16:125, Sahih International). This responsibility extends beyond matters of ritual worship to encompass every aspect of life that affects human wellbeing, including the protection of the environment.
Environmental stewardship should therefore become an integral part of Islamic teaching, preaching, and community engagement.
Mosques, as centres of learning and social transformation, have enormous potential to cultivate environmental consciousness. Imams can regularly incorporate environmental themes into Friday sermons, Islamic lectures, marriage counselling, youth programmes, and educational activities. Teaching congregants that protecting rivers, forests, wildlife, and public spaces is an act of worship that helps bridge the perceived divide between religious devotion and environmental responsibility. Such education can inspire lasting behavioural change rooted not merely in fear of legal sanctions but in consciousness of accountability before Allah.
Religious institutions can also lead by example. Mosques can organise community clean-up campaigns, tree-planting exercises, and public awareness programmes on sanitation and responsible waste disposal. They can adopt environmentally friendly practices by reducing unnecessary waste during religious gatherings, encouraging water conservation during ablution, and promoting the proper maintenance of mosque facilities and surrounding communities. These initiatives demonstrate that Islamic values are best communicated through practical action as well
as words.
Meaningful environmental protection also requires collaboration among multiple stakeholders. Government agencies should continue strengthening the enforcement of environmental laws while addressing corruption and enhancing institutional accountability. Environmental governance must be guided by transparency, fairness, and the consistent application of the law. At the same time, sustainable economic alternatives should be developed for communities that depend on environmentally destructive activities, particularly illegal mining. Investments in vocational education, climate-smart agriculture, responsible small-scale mining, and entrepreneurship can provide dignified livelihoods while reducing pressure on fragile ecosystems (UNDP, 2023).
Traditional authorities equally have an indispensable role to play. As custodians of customary lands, chiefs and community leaders possess considerable influence over land use and natural resource management. Their collaboration with government institutions, faith leaders, and local communities is essential in protecting forests, water bodies, and communal lands from unsustainable exploitation. Community ownership of environmental conservation initiatives often produces more enduring outcomes than enforcement measures alone.
Educational institutions should integrate environmental ethics into their curricula from the basic to the tertiary levels. Beyond teaching scientific concepts, schools should cultivate a sense of environmental citizenship, encouraging young people to appreciate the interconnectedness of ecological health, economic development, and human wellbeing. Parents likewise bear the responsibility of nurturing environmentally responsible habits within the family by teaching children the values of cleanliness, moderation, conservation, and respect for public property.
Individual citizens cannot be absolved of responsibility. The Qur’anic concept of Khalifah reminds every believer that stewardship begins with personal conduct. Conserving water, disposing of waste responsibly, planting and protecting trees, reducing unnecessary consumption, respecting public spaces, and reporting environmental offences are practical ways through which every Muslim can fulfil this sacred trust. Environmental stewardship is not reserved for governments or
environmental experts; it is the collective duty of every member of society.
The environmental challenges confronting Ghana should also be viewed as opportunities to strengthen national unity. Climate change, pollution, and environmental degradation affect people irrespective of religion, ethnicity, political affiliation, or social status. They therefore call for collective action grounded in shared values of justice, responsibility, and compassion. Islam’s
ethical framework complements national development efforts by reminding believers that service to humanity and protection of creation are integral dimensions of worship.
As Ghana strives to achieve sustainable development, environmental protection must cease to be regarded as a peripheral concern and instead become a national moral priority. The combined efforts of government, traditional authorities, religious institutions, civil society, academia, the private sector, and citizens can restore degraded ecosystems and build resilient communities. Through wise leadership, sound governance, and unwavering commitment to the divine trust of
stewardship, the nation can preserve its rich natural heritage for generations yet unborn.
In conclusion, protecting the environment is not merely an environmental obligation—it is an act of worship, a fulfilment of humanity’s divine trust, and a legacy of justice for future generations.
Thank you.
The author is Chief Imam of Katamanso Municipal and Certified Counsellor and Governnace Expert
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