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