Fruitful Living
Islamic legal perspective on environmental protection (Final part)
ISLAMIC jurisprudence (Fiqh) is based on the maxim: “La darar wa la dirar” (Do not cause harm or reciprocate harm). (Hadith, Sunan Ibn Majah, 2340)
Harm to the environment is harm to humanity. The Maqasid al-Shariah (Objectives of Islamic Law) include the protection of: Life (Nafs), Wealth (Mal), Lineage (Nasl), Religion (Deen) and Intellect (‘Aql).
Environmental degradation undermines all of these objectives. Therefore, from an Islamic legal standpoint, damaging water bodies, polluting the air, and destroying biodiversity are major sins (kabaa’ir).
Conclusion
Environmental degradation in Ghana poses grave threats across multiple sectors—air, water, land, and biodiversity—with severe consequences for human survival and well-being.
In the water sector, illegal small-scale gold mining (galamsey) has led to toxic heavy metal pollution in rivers such as Pra and Ankobra, jeopardising both drinking water safety and aquatic life (Arthur et al.,2025).
These contaminants accumulate in the food chain, causing chronic illnesses and birth
defects in affected communities.
Urban sprawl and deforestation are rapidly diminishing Ghana’s forest cover, particularly in areas like Wa Municipality. This leads to loss of biodiversity, disrupted ecosystems, and climate vulnerability through increased surface temperatures and decreased rainfall (Anokye et al., 2025).
Agricultural lands are also being encroached upon, resulting in reduced crop yields, food insecurity, and the displacement of rural populations.
Air pollution from vehicle emissions, burning waste, and industrial activities—especially in major cities like Accra—has led to rising cases of respiratory diseases, cardiovascular illnesses, and reduced life expectancy, particularly among children and the elderly (Kazapoe et al., 2025).
Moreover, indiscriminate plastic disposal has overwhelmed waste management systems, leading to flooding during rainy seasons, which spreads waterborne diseases like cholera and typhoid (Gonçalves et al., 2025).
Coastal regions such as Winneba and Cape Coast face severe coastal erosion and wetland destruction, threatening fishing livelihoods and increasing vulnerability to sea-level rise (Enock &Isaac, 2025).
Meanwhile, climate change exacerbates all these challenges— affecting rainfall patterns, increasing droughts, and undermining national development goals.
In sum, environmental degradation in Ghana is a multi-sectoral crisis that endangers public health, livelihoods, ecological stability, and national resilience, demanding urgent and coordinated policy action.
Islam provides a rich moral and legal framework for environmental stewardship. The Qur’an and Sunnah emphasise balance (mīzān), cleanliness (taharah), ansustainability (istidāmah).
As Allah’s vicegerents (khalifah) on earth, it is our duty to maintain the earth’s balance, preserve its beauty, and ensure that future generations inherit a livable planet.
By Imam Alhaji Saeed Abdulai, the Author
Though debated, women’s leadership is not prohibited in Islam if practiced within Islamic ethics. Muslim women historically influenced governance through education, economic power, and advisory roles (Ahmed, 2021). Contemporary Muslim women in public office embody the Qur’anic principle of justice (Qur’an 4:135).
Islam encourages professions that benefit society. Female physicians, gynecologists, and nurses are essential in Muslim societies, ensuring culturally sensitive healthcare (Shaikh, 2015). Similarly, Muslim women in education, media, and business embody the Prophetic principle of service to humanity.
The Ghanaian context
In Ghana, Muslim women play a pivotal role in sustaining both families and communities. Beyond managing households, many women assume the role of primary breadwinners, paying school fees, supporting relatives, and financing community projects. Their contributions extend into professional and public life. In academia, Dr Rabiyatu Armah, an Islamic educationist and lecturer at University of Ghana, has championed girls’ schooling and equal opportunities in religious studies. In politics and governance, Hajia Samira Bawumia, Ghana’s former Second Lady, has promoted literacy, health, and women’s empowerment through nationwide initiatives. In the media, Madam Shamima Muslim, who serves as Deputy Presidential Spokesperson under President John Dramani Mahama, stands as a role model for young Muslim journalists. Her career reflects how Muslim women can excel in public communication while upholding modesty and Islamic values. These examples affirm that empowering Muslim women in education, media, and governance strengthens both families and national development.
Education and economic empowerment
The Prophet Muhammad (peace be upon him) stated: “The best of you are those who are best to their women.” (Tirmidhi, Hadith 1162). Honouring women means enabling them to access education and livelihood. Denying women education contradicts both the Qur’an and Sunnah and weakens the Muslim ummah (Barazangi, 2008).
A call to rethink our attitudes
Muslim societies today must critically re-examine cultural practices that continue to restrict women’s potential and return to Islam’s authentic message. The Qur’an and Sunnah affirm women as not only homemakers but also scholars, professionals, and leaders in society. True empowerment lies in realising the framework Islam already provides.
The role of Muslim scholars (‘ulama) is crucial. Those trained in Sharia and Islamic jurisprudence (fiqh) must guide women in balancing modesty with participation in business, education, and public service. History offers powerful precedents: Aisha bint Abu Bakr (RA), one of the Prophet’s wives, transmitted over 2,000 hadiths and was a leading authority in law; and Fatima al-Fihri founded the University of al-Qarawiyyin in Morocco, the world’s oldest existing university. Their legacy demonstrates how knowledge and faith combined to shape civilisations. Equipping today’s Muslim women with similar guidance will strengthen families, uplift communities, and ensure a prosperous ummah.
Conclusion
Islam dignified women at a time when they were devalued, transforming them from marginalised figures to partners in faith, family, and society. From Khadijah (RA), who invested her wealth in the Prophet’s mission, to Aisha (RA), who transmitted knowledge and shaped Islamic scholarship, women have always stood at the heart of the ummah. The Qur’an enshrined their rights to inheritance, education, economic participation, and spiritual equality (Qur’an 4:7; 33:35).
Equally significant is the role of Muslim women in marriage and family life. The Qur’an describes spouses as “garments for one another” (Qur’an 2:187), highlighting marriage as a bond of comfort and protection. As wives and mothers, Muslim women nurture faith, instill moral discipline in children, and create homes rooted in mercy, patience, and cooperation. This domestic leadership complements their contributions in business, education, health, and governance, ensuring balance in both private and public life.
Allah reminds us: “For men is a share of what they earn, and for women is a share of what they earn.” (Qur’an 4:32). Empowering women in marriage, education, and work is therefore central to building thriving families, resilient communities, and a strong ummah.
By Imam Alhaji Saeed Abdulai, the Author
“Again Jesus call the crowd to Him and said, “Listen to me, everyone, and understand this. Nothing outside a man can make him ‘unclean’ by going into him. Rather, it is what comes out of a man that makes him ‘unclean.” – Mark 7:14-16 (NIV)
Introduction
The Lord is really awesome in His wisdom and as Moses said when they were led to cross the Red Sea – “Who is like unto you, O Lord, among the gods? Who is like you, glorious in holiness, fearful in praises, doing wonders?” – Exodus 15:11 (KJV)
CHANNEL
The word channel connotes action – real action because as a verb, it means:
- to direct
- to show the way
- shepherd
- lead
- train; among others.
And as a noun it can mean:
- a conduit
- an access
- an artery
- a pipeline
- a means of.
But the other words I found in the Thesaurus which really thrilled me and gave me a greater understanding of who we are called to be as Christians are meaning of channel as
- Advertiser;
- Delegate;
- Witness;
- Narrator;
- Go between;
- Spokesman,
- Communicator;
- Publiciser;
- Speaker.
Fascinating isn’t it. This reminds us of our calling as stated in Acts 1:8 that we will receive power when the Holy Spirit comes and we will be His witness here on earth – we are to be those through whom others come to know the Lord Jesus Christ. So as I found in the Thesaurus, we are Jesus’ delegates here on earth – we represent Him. We are His spokespersons. His go between when He wants to reach out to people. We are His communicators – we are really the ones who should be on radio each day telling people about the Lord Jesus Christ as the only means of salvation and redemption from sin. Alas, political party communicators seem to have the upper hand because media houses prefer their cacophony and not our soothing but very powerful words that ONLY Jesus saves.
By Rev. Dr Joyce Aryee, the author
