In the name of Allah, the Most Gracious, the Most Merciful
All praise is due to Allah, the Lord of all the worlds, and peace and blessings be upon the noblest of Prophets and Messengers, our Prophet Muhammad, and upon his family and companions, and those who follow their guidance until the Day of Judgment.
Dear brothers and sisters! As Muslims who strive for ihsan – excellence – we constantly find ourselves asking what we want our legacy to look like. Climate change is a pressing global issue that can affect the lives for generations to come, which means acting upon it is a way we can leave our imprint on for future generations.
As Muslims, we carry a unique position on environmentalism because Allah Almighty has created us as stewards of the Earth with the responsibility to protect and preserve the environment.
From the perspective of been entrusted with the responsibility to care for the Earth and its resources. This stewardship concept emphasises the importance of maintaining balance and harmony in the natural world, making it imperative for Muslims to address climate change.
The Qur’an emphasises that all living beings are interconnected, so we, the most intelligent of His creation, have the responsibility to safeguard their welfare. Climate change poses a significant threat to ecosystems, biodiversity, and vulnerable communities. By addressing climate change, Muslims can protect all life on Earth, ensuring justice, compassion, and mercy towards all creatures.
One of the verses in the Qur’an that highlights the interconnectedness of all living beings and the responsibility to protect them is Surah Al-An’am (Qur’an, 6:165). Allah Almighty says:
“And it is He who has made you successors upon the earth and has raised some of you above others in degrees [of rank] that He may try you through what He has given you. Indeed, your Lord is swift in penalty; but indeed, He is Forgiving and Merciful.”
This Qur’anic verse reminds us that we are entrusted with the role of successors or stewards on Earth. Taking care of the environment is a test from Allah to see how we fulfill our responsibilities to the plants, animals, oceans, and other human beings who will walk this earth long after we’re gone. How much compassion do we have? How much can our love expand beyond what we see immediately before us?
Islam teaches moderation and the responsible use of resources. Wasteful consumption and unsustainable practices contribute to climate change and environmental degradation. By adopting sustainable lifestyles, conserving resources, and reducing carbon footprints, we can fulfill our duty to preserve the Earth’s resources for future generations.
Our faith promotes the idea of balance and justice in all aspects of life. Climate change disproportionately affects marginalised communities, meaning it will create yet more social inequalities across the world. We are encouraged to work towards justice and equity, striving to alleviate the suffering caused by climate change.
Respected servants of Allah! The reality of climate change calls for a re-evaluation of our actions and a redirection of our energies towards the reduction or possible reversal of the looming environmental crisis. Religious leaders are challenged to look into their traditions for any inspiration that could guide us towards averting this global disaster. This new demand on old traditions forces us to look creatively at the world’s religious heritage and reinterpret or reapply sacred texts and principles to our present problem. It is surprising, however, that the texts of the Islamic religious tradition speak directly on many issues that are pertinent to our problem. Hence the task for the Muslim expositor here is not so much a reinterpretation of the traditions, but mainly a reapplication of old texts to new problems.
To begin with, the Qu’ran calls on us to recognise our own contribution to the crisis. Allah Almighty says:
“Corruption doth appear on land and sea because of (the evil) which men’s hands have done, that He may make them taste a part of that which they have done, in order that they may return.” [Qur’an, 30:41]
According to the verse cited, Allah is giving us a taste of our own medicine so that we may return from the wrong directions we have taken in life. If we are to reverse the deterioration of our environment then we have to make some hard choices and change our practices. In other words, ecological change calls for personal change.
Wastefulness is a major contributing factor to our present woes, hence the sudden awareness of the benefits of reducing, reusing, and recycling waste. But this reminds us of some Qur’anic cautions. For example:
“But waste not by excess: for Allah loveth not the wasters.” [Qur’an, 6:141]
The principle of conservation is illustrated by the following rule, noted in many basic texts relating to Islamic acts of worship: while making ablutions in preparation for prayer we should be abstemious in the use of water even if we have a river at our disposal. When this rule was first formulated, its practical benefit may have been puzzling; today it is all too plain. Muslims following this rule must, over time, cultivate due regard for water and other natural resources as divine provisions.
Dear brothers and sisters! Also the beneficial nature of trees to our ecosystem is now widely known. It may be noted in this regard that the planting of a tree is regarded in the classical Islamic tradition as an act of continuous charity (Sadaqatul Jariyah), the most desirable sort of good deeds. The Prophet Muhammad (Peace be upon him) said that if one plants a tree then whatever is eventually eaten from it whether by humans or animals counts for the planter as a an act of charity. The importance of planting trees as a good deed is highlighted in another Prophetic Hadith which says that if one has on hand a sapling ready to be planted and the Day of Judgment arrives one should go ahead and plant it.
Furthermore, Muslims believe that all creations of Allah, including animals and trees, glorify Allah in their own way. Allah Almighty says:
“Seest thou not that to Allah bow down in worship all things that are in the heavens and on earth,- the sun, the moon, the stars; the hills, the trees, the animals; and a great number among mankind?” [Qur’an, 22:18]
Islam also teaches humans that all creatures of Allah, whether it be the tiny ant or the huge lion, serves a certain purpose in the larger scheme of Allah’s world. Allah the Most High says:
“There is not an animal (that lives) on the earth, nor a being that flies on its wings, but (forms part of) communities like you.” [Qur’an, 6:38]
This divine notion, which came more than 1400 years ago, reinforces the scientific concept of ‘chain of life,’ with each species depending on another and together maintaining the balance of life on earth. Allah reminds us in the Qur’an not to tamper with His divine balance (here referred to as ‘measure’) by reminding us, “And the sky He hath uplifted; and He hath set the measure, that you exceed not the measure, but observe the measure strictly, nor fall short thereof.” (55:7-9) Hence, irresponsible deforestation and wanton killing of even the tiniest of Allah’s creatures is strongly discouraged in Islam.
Moreover, there are some general Islamic concepts which serve to reinforce these observations. One is the belief that everything within our possession and which we conveniently call our property is not only provided by Allah but ultimately belong to Him. On this belief, what we have is merely placed in our trust, and must be preserved and delivered back to Allah in the best manner possible. The following Qur’anic verse emphasises the point:
“Believe in Allah and His messenger, and spend of that whereof He hath made you trustees; and such of you as believe and spend (aright), theirs will be a great reward.” [Qur’an, 57:7]
The imperative towards charity here is premised on the belief that we are mere trustees of the wealth in our possession. Muslims will naturally extend this belief with regards to all the natural resources within their ambit.
Related to this idea of trust is the concept of vicegerency. In the noble Qur’an, Allah Almighty says:
“Then We appointed you viceroys in the earth after them, that We might see how you behave.” [Qur’an, 10:14]
The behaviour of those who cause corruption on earth is well noted. Allah the Most High says:
“And when he turneth away (from you) his effort in the land is to make mischief therein and to destroy the crops and the cattle; and Allah loveth not mischief.” [Qur’an, 2:205]
According to the Qu’ran, Allah made well everything he has created:
“Who made all things good which He created.” [Qur’an, 32:7]
And we are commanded to keep it that way. Allah the Most High says:
“Do no mischief on the earth, after it hath been set in order.” [Qur’an, 7:56]
Failing to follow the Qur’anic injunctions, we have, of course, upset the ecological balance. And it is up to us to set it right again. This will require great effort, and courageous personal change. We need to do our best to restore and preserve the balance in nature; to take up our responsibility as viceroys of Allah and hence as custodians, stewards, and trustees in whose trust Allah has placed the resources we enjoy. We need to maintain the ecosystems that harbour the dazzling array of life forms Allah has created, including animals, birds, insects, and plants. But the required personal changes are sometimes simple and manageable. We can easily reduce, reuse, and recycle waste. We can to a large extent conserve our use of water and other natural resources. We can in some small way reverse the process of deforestation by planting one tree at a time. It is time to pay better attention to the principles set forth in Allah’s message, including this one:
“Man shall have nothing but what he strives for.” [Qur’an, 53:39]
We have caused corruption on land and sea, and it is up to us to mend our ways. Our present crisis calls on religious leaders to find faith-based messages that will inspire the faithful towards a heightened environmental awareness. We have seen that there is ample content in the sacred traditions of Islam to meet this need. What remains to be seen is the extent to which we will rally to this call for personal change.
All praise is due to Allah, Lord of the worlds. May the peace, blessings and salutations of Allah be upon our noble Messenger, Muhammad (Peace be upon him), and upon his family, his Companions and his true followers.
Murtadha Muhammad Gusau is the Chief Imam of: Nagazi-Uvete Jumu’ah Mosque; and Late Alhaji Abdur-Rahman Okene Mosque, Okene, Kogi State, Nigeria. He can be reached via: [email protected]; or +2348038289761.
This Friday sermon (Jumu’ah Khutbah) was prepared for delivery today Friday, 06 Muharram, 1446 AH (July 12, 2024).
