Fruitful Living
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.
4. Correct the falsehood
If someone misrepresents Muhammad (pbuh), teach people who Muhammad (pbuh) really was.
Tell them about his mercy.
Tell them about his justice.
Tell them about his patience.
Tell them about his forgiveness.
5. Report genuine offences
Use lawful channels.
The Muslim does not become the police, prosecutor, judge and executioner.
6. Protect the innocent
If one Christian insults Islam, do not attack another Christian who knows nothing about it.
If one Muslim makes an offensive statement, do not blame all Muslims.
7. Restore peace
After the controversy, bring responsible Muslim and Christian leaders together.
Talk.
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Clarify.
Forgive where forgiveness is appropriate.
And rebuild trust.
Ghana must not become a battlefield of religious provocation
My dear brothers and sisters in Islam,
Let us look around Ghana.
Muslims and Christians have lived together for generations.
We have Muslim fathers with Christian in-laws.
Christian mothers with Muslim sons-in-law.
Muslim and Christian business partners.
Muslim and Christian neighbours.
Muslim and Christian classmates.
Muslims and Christians serving together in the military, police, public service, universities, hospitals, markets and businesses.
This is Ghana.
We must protect this peace.
Religious freedom is precious.
But religious freedom comes with religious responsibility.
A microphone is not a weapon.
A pulpit is not a battlefield.
A smartphone is not a licence to spread hatred.
A viral video is not a fatwa (religious decree).
And anger is not evidence.
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A word to Muslim scholars
To my fellow Imams and Islamic scholars:
Allah has placed a trust upon our shoulders. You are the best of generations selected for the guidance of mankind. Quran chapter 3:110.
When people are angry, we must calm them.
When people are confused, we must educate them.
When people want revenge, we must teach justice.
When people want violence, we must remind them of Allah.
Our microphone should extinguish fire—not pour petrol upon it.
The Prophet said:ِ
لَيْس َ الشَّدِيد ُ بِالصُّرَعَةِ، إِنَّمَا الشَّدِيد ُ الَّذِي يَمْلِك ُ نَفْسَه ُ عِنْد َ الْغَضَب
“The strong man is not the one who can overpower others; rather, the strong man is the one who controls himself when angry.” (Sahih al-Bukhari, 6114; Sahih Muslim, 2609)
This is strength.
Self-control is strength.
Restraint is strength.
Wisdom is strength.
Justice is strength.
A word to Christian preachers
And to our Christian brothers and sisters, especially those who preach:
We Muslims deeply revere Jesus (peace be upon him)
He is not an ordinary man in Islam.
He is ʿĪsā ibn Maryam عليه السالم, a mighty Messenger of Allah.
The author is the Chief Imam of Katamanso Municipal and Certified Counsellor and Governance Expert.
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When Paul tells us that our “attitude should be the same as that of Christ Jesus,” he had summarized in the previous two verses what such an attitude was: selflessness, humility, and service. “Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others” – Philippians 2:3-4.
In other words, the attitude a Christian should reflect is one that focuses on the needs and interests of others. Without question, that does not come naturally to us. When Christ came into the world, He established a whole new attitude to relationships with others. One day when His disciples were arguing among themselves regarding who was to be greatest in His kingdom, Jesus said, “You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you.
Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave – just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” – Matthew 20:25-28. Jesus is teaching us that, when we become preoccupied with our own things, it can cause conflicts and other problems with people we know. Instead, God wants us to have an attitude of serious, caring involvement in the concerns of others.
Paul speaks more about this Christ-like attitude in his letter to the church in Ephesus: “that you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and that you put on the new man which was created according to God, in true righteousness and holiness.– Ephesians 4:22-24. Many religions of today, including the New Age philosophies, promote the old lie that we are divine or that we can become gods. But the truth of the matter is that we will never become God, or even a god. Satan’s oldest lie was promising Adam and Eve that, if they followed his advice, “- and you will be like God, knowing good and evil.” Genesis 3:5, NKJV.
Each time we try to control our circumstances, our future, and the people around us, we’re only demonstrating that we want to be a god. But we must understand that, as creatures, we will never be the Creator. God doesn’t want us to try to become gods. Instead, He wants us to become like Him, taking on His values, His attitudes, and His character. We are meant to “be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness” – Ephesians 4:23-24.
Finally, we must always keep in mind that God’s ultimate goal for His children is not our comfort, but the transformation of our minds into the attitude of godliness. He wants us to grow spiritually, to become like Christ. This doesn’t mean losing our personalities or becoming mindless clones. Christlikeness is all about transforming our minds. Again, Paul tells us, “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will” – Romans 12:2.
It is God’s will that we develop the kind of mindset described in the Beatitudes of Jesus – Matthew 5:1-12, that we exhibit the fruit of the Spirit – Galatians 5:22-23, that we emulate the principles in Paul’s great chapter on love – 1 Corinthians 13, and that we strive to pattern our lives after Peter’s characteristics of an effective and productive life – 2 Peter 1:5-8.
Establishing our actions in righteousness
Every person is commanded to live up to divine standards.
a. In the words of Jesus
“ For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven. Be ye, therefore, perfect, even as your Father, who is in heaven, is perfect” – Mt. 5:20, 48.
Every person in the world is required to live up to that standard. You say, “You’ve got to be kidding!” No, I’m not. You are obligated to live up to that standard with a pure inside as well as a right outside. But you say, “I can’t!” You are absolutely right. That’s why we are given the solution…
b. In the words of Paul
As it is written: “There is none righteous, no, not one; But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference;– Rom. 3:10, 21-22a.
Though you can’t obtain on your own the righteous standard Christ set, you can receive His righteousness if you are one of those who believe. Isn’t that great? God set the holy standard. And when you acknowledge that you can’t live up to it, He says, “My Son is not only the Lawgiver, but He is the Redeemer as well, who makes it possible for you to live on that level.” Beloved, it’s a fantastic thing! The standard is so high we can’t obtain it. But Christ met that standard and imputes to us His righteousness. Oh, what a blessed thing!
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