Saturday, July 13, 2024

OPINION

Does the US want to end the Algerian-Moroccan conflict?


July 12, 2024 

A picture taken from the Moroccan region of Oujda shows Algerian border guards patrolling along the border with Morocco on November 4, 2021 [FADEL SENNA/AFP via Getty Images]

by Nizar Boulihya


Two years ago, Blinken appealed to Algeria from the capital, Algiers, to limit ties with Russia and look to improve relations with neighbouring Morocco, but neither the US Secretary of State nor his administration did enough to urge the Algerians and Moroccans to put an end to the relatively long diplomatic rift between their countries. This has raised a major question mark about what Washington really wants in North Africa, in particular?

Perhaps many would say it certainly wants to strengthen its presence in that part of the world, protect its interests, on the one hand, and restrict the growing Russian and Chinese infiltration of the region, on the other. Does maintaining the current situation between the two largest countries in that region, i.e., the situation of silent conflict that is open to all possibilities, seem appropriate and conducive to achieving that goal? There is no doubt that the two Maghreb neighbours have been competing fiercely for several decades, but are they ultimately chasing an illusion and a mirage?

READ: Israel reiterates recognition of Morocco sovereignty over Western Sahara, after Netanyahu contradiction

To some, it might seem like that, but others might consider that picture a bit exaggerated. They may not initially see that there is a race, neither apparent nor hidden, between the two countries, or rather a competition that, even if it is intense and violent at times, remains normal. However, the question that arises in this case is: Why do Moroccans and Algerians spend millions of dollars annually to buy and accumulate huge arsenals of weapons? Why do they travel around the world in an effort to strengthen their relations with major powers and expand and diversify their circle of partnerships and alliances? Doesn’t at least part of all of this lie in the twin brothers, as the Moroccan King once described Algeria and Morocco, seeking to win the leadership race in the region? The Algerians would surely reply to this by saying, “Who is more worthy than us?” Meanwhile, the Moroccans would say “Who is more worthy than us?” It is clear that the way in which this decades-long debate between the two major Maghreb countries will be resolved, over which of them seems more worthy of leading the region is open to many theories.

In this regard, it was not surprising that, a few days ago, an Algerian newspaper believed that the matter had been completely resolved after the Americans forcefully became involved. The local Algerian newspaper, Al-Shorouk, said in an article published on Saturday that Washington chose to award that honorary crown, which has always fuelled conflicts and hostilities between the two neighbours, to Algeria. How did that happen? All the newspaper said was that the operation was executed through the congratulatory message that the American President addressed to his Algerian counterpart on the occasion of Independence and Youth Day, last Friday, and included the following, “Algeria’s regional leadership has played a critical role in solving the world’s most pressing problems, such as transnational crime, extremism, instability and conflict.” This means, according to the original source, that the phrase “Algeria’s regional leadership” indicates that Washington believes and operates based on the logic that Algeria is a leading country in its regional environment and that this region can be controlled from its borders extending from the Maghreb region in the north to the heart of the African continent in the Sahel region in the south, and in the Mediterranean basin from its far east to its far west, with maritime borders over 1,200 kilometres. However, do the Americans really think that way? Do they look at Algeria through the lens presented by that newspaper? What does regional leadership refer to apply to? What are the standards that allow a country to possess regional leadership? Is it military, economic, geographic or political weight? Or is it all of them together?

Biden’s message was limited to referring only to what it called Algeria’s decisive role “solving the world’s most pressing problems” and the Palestinian issue, for example, was not at its forefront, nor was the most prominent and important regional file that continues to hinder the achievement of rapprochement and integration between the Maghreb nations, which is the Sahara file. On the other hand, the American administration chose only to refer to these problems in a short phrase by saying, “transnational crime, extremism, instability and conflict”. This means that the Americans view regional leadership in a functional manner with a very fragmented and limited view, that hardly deviates from the scope of their immediate and urgent interests in the region. They are not, as the newspaper might imagine, complimenting Algeria for free, as much as they are aiming to give it responsibility for assuming a role that serves its goals and projects.

READ: Algeria’s support for Polisario pushed Morocco to normalise ties with Israel, says former MP

They definitely know the extent of the Russian and Chinese infiltration in that particular country, and they appreciate its potential consequences and repercussions in the region. When their Secretary of State, Antony Blinken, met the Algerian President more than two years ago, he said to reporters immediately after the end of that interview, “the Ukraine conflict should cause all countries to re-evaluate relations with Russia and express their support for the territorial integrity of other states,” adding, “I know that that’s something Algerians feel strongly about.” It was clear that the most important point they were keen to focus on in this matter was calling on Algeria to pump larger amounts of energy into global markets to compensate for the shortfall caused by the Western blockade of Russia. They knew, of course, that this would strengthen Algeria’s position internally and externally, but was that offer a poisoned gift?

There is no doubt that the BRICS countries’ rejection of the Algerian request to join that group may reflect that, to some extent, but the statement by the Russian Foreign Minister, which preceded the rejection by a few days, in which he said that the criteria for expanding BRICS took into account the weight and status of the state and its position on the international arena, may have disrupted many of Algeria’s calculations and may have given Washington more room for manoeuvring and allowed it to get closer to Algeria. Was the implicit agreement between the two sides that the Americans would maintain the existing situation in the region, and not go too far in perpetuating the Trump administration’s announcement of its recognition of the Moroccan Sahara? It is clear that the current American administration preferred to play on both the Moroccan and Algerian sides, as official delegates often do not hesitate to give conflicting statements in the two capitals and try to hold the stick from the middle by talking about full support for the UN’s efforts to solve the Sahara problem. Did the Americans try to use their influence to push the two countries toward reconciliation? It is not certain that they did. The magic word remains the American interests in the region, and we are not yet certain whether preserving them depends on the return of warmth to Algerian-Moroccan relations.

OPINION: Where could the escalation between Algeria and Morocco lead?

This article first appeared in Arabic in Al-Quds Al-Arabi on 9 July 2024

Why Build AbramsX When the Ukraine War Shows Thousands of Tanks Destroyed?

The U.S. is developing the AbramsX, a new hybrid-electric MBT designed to be lighter, faster, and more fuel-efficient. The AbramsX promises advanced capabilities, including embedded AI and a new lightweight XM360 gun.




 

Summary and Key Points: The U.S. is developing the AbramsX, a new hybrid-electric MBT designed to be lighter, faster, and more fuel-efficient. The AbramsX promises advanced capabilities, including embedded AI and a new lightweight XM360 gun.

AbramsX

 

-However, its reliance on large lithium battery packs has raised concerns about vulnerabilities, particularly their potential to explode when damaged.

-Analysts are questioning whether investing in such an advanced yet potentially vulnerable tank is justifiable given the high risk of destruction in modern combat.

AbramsX: Already Obsolete Thanks to Ukraine War? 

The decimation of main battle tanks in the fighting between Russia and Ukraine has some analysts wondering whether these military systems are still worth the cost. 

Armored vehicles have played pivotal roles in warfare since their introduction to combat more than a century ago. Useful for breaking enemy lines in warfare, transporting troops, and providing unmatched versatility for ground forces, heavy cavalry is a vital component of an armored corps. 

Tanks play a leading role in Ukraine, proving they are not obsolete. But the mounting tank losses on both sides also suggests even the most modern MBTs struggle to survive against advanced anti-tank weaponry. Thousands of tanks have been lost since Russia invaded in February 2022. Despite this performance, the U.S. is determined, to develop a costly new hybrid-electric MBT in the near future.

Introducing the Abrams Series of MBTs

The U.S. Army is designing its new AbramsX tank series to be lighter, faster, and more fuel-efficient than its predecessors. 

The Abrams tank series has its roots in the Cold War-era MBT-70 program, which sought to develop a replacement for the legendary M60 Patton. 

A number of variants emerged over the years. When the M1A1 Abrams was introduced, perhaps its most significant attribute was its Chobham armor, which was made to perform extremely well against HEAT rounds and other shaped charges. It was equipped with a 120 mm main gun, armor-piercing capabilities, a 1,500 horsepower engine, and sophisticated tracking systems. 

The upcoming AbramsX is designed to outmatch its counterparts in future conflicts. With a reduced weight, the new variant will require half the fuel consumption. The tank will also reportedly feature an embedded artificial intelligence capability and a new lightweight XM360 gun.

Is the New AbramsX Worth the Cost?

While the AbramsX’s hybrid electric power source comes with plenty of advantages, analysts have pointed out potential drawbacks of running on battery power.

As explained by Stephen Bryen for Asia Times, the need for large lithium battery packs to power the new tank series could be consequential: “Battery packs are heavy and expensive and they also are dangerous because they can explode if hit by shrapnel or if a mine blows out the tank’s bottom. While we don’t know the size of the battery the Army will opt for, it will have to be big enough to power a heavy tank – meaning the battery could weigh a few tons. This creates a vulnerability that does not exist today and raises questions on whether it makes sense to go in the hybrid direction.” 

AbramsX

Regardless of the AbramsX model’s performance relative to rival MBTs, the Army may not be able to justify pouring so many funds into a military system, the tank, that can be so easily destroyed in combat.

About the Author: Maya Carlin, Defense Expert 

Maya Carlin, National Security Writer with The National Interest, is an analyst with the Center for Security Policy and a former Anna Sobol Levy Fellow at IDC Herzliya in Israel. She has by-lines in many publications, including The National Interest, Jerusalem Post, and Times of Israel. You can follow her on Twitter: @MayaCarlin

All images are Creative Commons Photos. 

Kagame Remains Untouchable in Rwanda’s Presidential Election

Rwandan President Paul Kagame speaks in Nairobi, Kenya, Feb. 11, 2020 (AP photo by John Muchucha).

Rwandan President Paul Kagame is set to be reelected for a fourth term Monday as Rwandans vote in presidential and legislative elections. Kagame has held power for three decades since leading the rebel group that took control of Rwanda and ended the genocide in 1994. (AP)

Our Take

Rwanda’s elections Monday are far from a free and fair vote, especially the presidential election. During his time in power, Kagame and his regime have routinely targeted any meaningful opposition, using tactics ranging from a weaponized judicial system to enforced disappearances and killings—including transnational repression—to silence critics and opponents. Seven years ago, in the last presidential election, Kagame received 99 percent of the vote. A similar result is expected next week.

The legacy of the genocide—in which 800,000 people, mostly ethnic Tutsis, were killed by extremist Hutus—also continues to play a huge role in Rwanda. For understandable reasons, Kagame’s image as the leader who not only ended the genocide but guided the nation’s reconstruction in its aftermath has given him an almost untouchable status domestically. At the same time, however, his regime has politicized that legacy, with Kagame’s critics at home and abroad routinely portrayed as genocide-deniers.

Under Kagame, Rwanda has also been consistently accused of supporting rebel groups in neighboring countries, most notably the Democratic Republic of Congo. A report circulated earlier this week by U.N. experts says that an estimated 3,000 to 4,000 Rwandan government forces are operating alongside the M23 rebel group, which is composed mainly of Tutsis, in eastern Congo. As we’ve reported previously, the Rwandan-backed M23’s reemergence in 2022 has led to one of the world’s worst humanitarian crises.

Rwanda’s backing of M23, alongside other rebel groups, has frayed bilateral relations with Congo and Burundi to such an extent that there were concerns the tensions could lead to open hostilities, further destabilizing an East African region seeking to prioritize economic development and integration. And yet, Western powers associate Kagame’s time in power with domestic stability, economic growth and an “effective” security partnership in Mozambique. As a result, the West has been eager to overlook the Kagame regime’s domestic human rights abuses and regionally destabilizing behavior.

Rwanda’s civil society and regional neighbors are the ones left to deal with the consequences of that disregard. And with Kagame running virtually unopposed, the election Monday will ensure that they continue to face the same challenges for the foreseeable future.

 

Rwandans will decide on July 15 whether to grant a fourth term to President Paul Kagame, the country’s ruler since 2000. The National Electoral Commission received nine applications but cleared only three, excluding one of Kagame’s fiercest critics. VOA Nairobi Bureau Chief Mariama Diallo has this report from the Rwandan capital, Kigali.

The Cost Of Kashmir’s New Railway Line – OpEd

KASHMIR IS INDIA'S GAZA

storm weather clouds Railroad Tracks Tracks Railway Train Landscape

By 

The construction of the Anantnag-Bijbehara-Pahalgam railway line in Indian-administered Kashmir is an emblem of the broader socio-political and economic tensions in the region. While infrastructure development is often celebrated as a symbol of progress, the means and methods by which it is achieved can deeply undermine its benefits. This project, which intrudes upon the fertile apple orchards that sustain nearly 3.5 million farmers in Kashmir, exemplifies a flawed approach to development that disregards local livelihoods, ecological balance, and the region’s socio-political context.


Apple farming in Kashmir is more than a livelihood; it is a lifeline for approximately 27 percent of the region’s population. The government’s acquisition of 278 hectares (686 acres) of prime apple-growing land for the railway project threatens to sever this lifeline. Farmers like Muhammad Shafi, who have invested their lives and limited resources into cultivating these orchards, face not just financial loss but existential despair. Shafi’s 1,500 sq meter orchard, marked for the railway, lies deserted. The buds on the trees remain untended, signaling a year of lost harvest and income. The compensation offered by the government, though undisclosed, is unlikely to replace the steady income generated by these orchards. As Shafi poignantly notes, “One-time compensation is not going to feed us forever.” This sentiment echoes across the region where farmers understand that money cannot substitute for a sustainable livelihood that also ensures future security for their families.

Ecological Concerns

Beyond economic devastation, the environmental impact of the railway project is another critical issue. Kashmir’s delicate ecosystem, already under strain from various developmental activities, stands to lose significant forest cover. Environmentalist Raja Muzaffar Bhat warns that the project necessitates cutting down ample trees, which will have far-reaching consequences on local ecology and climate. The railway’s ecological footprint could exacerbate issues like soil erosion, loss of biodiversity, and changes in microclimate, further endangering the livelihoods dependent on this land.

The manner in which the land acquisition is being conducted raises serious ethical and legal questions. According to Bhat, the acquisition process violates a 2019 law guaranteeing fair compensation and transparency. The lack of formal notice and the use of police and security forces to suppress protests highlight a blatant disregard for democratic norms and local stakeholders’ rights. Farmers like Shafi are not only losing their land but are also deprived of their voice in the process, deepening the sense of alienation and helplessness among the local population.

Socio-Political Ramifications

The historical and political context of Kashmir cannot be ignored in this scenario. Since the abrogation of Article 370 in 2019, which stripped the region of its special semi-autonomous status, there has been an increasing distrust towards the central government. Infrastructure projects like the Anantnag-Bijbehara-Pahalgam railway are now viewed with suspicion, seen as tools for furthering New Delhi’s control rather than genuinely benefiting the local populace. Michael Kugelman from the Wilson Center highlights that post-2019, such projects are perceived not merely as development initiatives but as instruments of demographic and socio-political engineering. The fear is not of transient tourists or pilgrims but of long-term demographic shifts that could alter the region’s social fabric. This underlying anxiety makes any project, regardless of its potential benefits, a source of contention and resistance.

Path Forward

For development to be meaningful and sustainable, it must be inclusive and respectful of local contexts and livelihoods. The current approach to the railway project in Kashmir fails on these counts. It disregards the socio-economic fabric of the region, undermines ecological sustainability, and exacerbates political tensions.


A more thoughtful approach would involve genuine consultations with local stakeholders, transparent processes, and a focus on minimizing ecological damage. Alternative routes or technologies that reduce the impact on apple orchards and forests should be explored. Additionally, fair and adequate compensation packages that include long-term support for affected farmers could help mitigate the economic impact. The government must also work to rebuild trust with the local population. Development projects should aim to integrate the aspirations and needs of the people they affect rather than imposing top-down solutions. Only then can development become a true catalyst for progress rather than a source of conflict and despair.

In conclusion, the Anantnag-Bijbehara-Pahalgam railway line represents a significant challenge in balancing development with local livelihoods and ecological sustainability. It is a stark reminder that progress must be pursued with sensitivity, inclusivity, and a deep respect for the communities it aims to serve. The future of Kashmir’s apple farmers, and the region at large, depends on finding this balance.



Shaimin Raja is a student of Peace and Conflict Studies at National University of Modern Languages
Selfless climate actions: A meld of Islam and environmentalism in Indonesia

The South Asian nation with the world’s largest Muslim population is showing the world how religion can be a powerful driver in the movement to protect the planet against climate crisis.


SERRA DENIZ ARAZ

Workers perform maintenance work on solar panels that provide partial electrical power to Istiqlal Mosque in Jakarta.

Faith, they say, can move the mountain.

In Indonesia, the Muslim faithful are moving heaven and earth to protect the planet’s fragile ecology – drawing lessons from the Quran to launch what they call an ‘environmental jihad’.

The Southeast Asian nation is home to 13 percent of the world's Muslim population, the most populous Muslim country in the world.

Over the years, the country has faced grave natural disasters attributed to the rampant destruction of nature and a growing climate crisis that has ravaged the world.

Into this scene stepped in activists and environmentalists, including imams, who see themselves as Allah's lieutenants tasked with guarding nature.

The Ulama Council of Indonesia, the top Muslim clerical body of the country, has also nudged the faithful, issuing a ‘fatwa’ or religious decree earlier this year and declaring all actions causing environmental damage and contributing to the climate crisis as ‘haram’, forbidden in Islam.

"As per Islamic values, we have to act to care for and protect the earth because we are khalifas (stewards) of this earth. This is why we have a mandate: as khalifa, we should take care of Earth and protect it," says Elok Faiqotul Mutia, the young founder of Enter Nusantara, an organisation promoting environmentalism and educating youth on climate change.

The Quran’s emphasis on humanity's responsibility as caretakers of Earth makes it a “sacred duty” for her to assume environmental stewardship.

Mutia, in her early twenties, tells TRT World that her organisation is involved in different environmental projects in cooperation with Nahdlatul Ulama and Muhammadiyah, two major Islamic organisations in the country.

Hening Purwati Parlan, another young activist who works for Muhammadiyah’s environmental council, says that the organisation launched 1000 Cahaya – 1000 lights – an “eco-awareness movement in mosques, schools, and Islamic boarding schools”.


Hening Parlan introducing green school with zero waste actions to the youth community at an Orientation and Introducing Forum at Senior High School Muhammadiyyah 5 Jakarta on July 8, 2024.

By collaborating with various Islamic institutions – including agriculture, waste management and reforestation – Muhammadiyah is actively involved in community outreach and advocacy to promote climate responsibility, Parlan tells TRT World.

Muhammadiyah is pivotal in instilling a sense of responsibility towards caring for the earth in the Indonesian community by integrating environmental education into its extensive network of schools, universities, and community programmes.

Indonesia’s Ministry of Education and Culture also pursues environmentalism as a fundamental part of students' learning experiences from an early age, says Ranitya Nurlita, a young environmental consultant and founder of a non-profit organisation.

Through curriculum development, Islamic educational institutions, particularly boarding schools, have been initiated to integrate ecological education and sustainable practices into their programs.

Subjects like biology, geography, and religious studies are tailored to include environmental themes.

As environmental damage is no longer an ordinary issue but has escalated into a climate crisis, it cannot be addressed in the usual way.

Instead, it must be tackled with extra spirit, extra collaboration, and extra action— this is "environmental jihad" for these eco-activists.


Workers perform maintenance work on solar panels that provide partial electrical power to Istiqlal Mosque in Jakarta, Indonesia

Many schools have also introduced eco-clubs and environmental programs where students participate in tree planting, recycling, waste management, organic farming, and clean-up campaigns.

Young Muslims are urged to adopt sustainable and environmentally friendly practices, maintaining the balance of ecosystems and the well-being of all living beings. They are guided by the principle of tawhid, which connects all life with the Creator.

Nurlita says that the fatwa by the Ulama Council emphasises the importance of the relationships between humans and god, humans and fellow humans, and humans and nature in Islam.

The activist emphasises that religion should not be a tower but must be integrated into everyday life.

Faith as the driving force

One of the biggest examples is the national Grand Istiqlal Mosque, the largest in Southeast Asia. Spanning an area of 91,600 square meters and providing space for up to 200,000 worshippers, the mosque has undergone a transformative, environmentally-conscious renovation under the leadership of Prof. Nasaruddin Umar, one of the prominent leaders of eco-Islam in Indonesia.

While the remarkable initiative resulted in a substantial reduction in its carbon emissions, Indonesia's renowned mosque became the world's first place of worship to be awarded the 2022 Final Certification of EDGE given by a World Bank member organisation.

Solar panels harness clean energy from the sun, reducing reliance on conventional power sources while water-saving technologies promote conservation efforts.

Implementing rainwater harvesting for ablution purposes demonstrates a commitment to efficient water management.

Signages in mosques remind worshippers to conserve water during ablution (wudhu), a prerequisite before prayers, highlighting the growing awareness on conservation.


Muslim men perform ablution before performing midday prayer at Istiqlal Mosque in Jakarta, Indonesia

As a result of these initiatives, the mosque’s electricity bills have decreased by 25 percent, showcasing the tangible benefits of prioritising eco-friendly practices.

"This amalgamation of Islamic teachings with environmental awareness," says Nurlita, "reflects a dedicated effort to protect and preserve the environment as an integral part of our religious duty."

On the other hand, Green Sukuk is an innovative Sharia-based financial instrument exclusively devoted to financing green projects aimed at climate change mitigation and biodiversity conservation.

Such measures not only promote responsible resource management but also embody a collective effort to safeguard natural resources for future generations.

Pointing to research that found Indonesians place more trust in religious leaders to convey messages about climate change, Indonesia differs from the Global North in its relationship between religion and climate issues, says Aldy Permana, a young climate campaign manager.

Vulnerability to climate crisis

Indonesia is highly susceptible to the impacts of climate change, facing a range of challenges, including floods and droughts, as well as long-term shifts such as rising sea levels, altered rainfall patterns, and escalating temperatures.

The country is prone especially to landslides and floods, particularly during the rainy season. On May 12, at least 37 people died after hours of heavy rain triggered flash floods on Sumatra Island in western Indonesia.


People inspect buildings damaged by a flash flood in Agam, West Sumatra, Indonesia, May 13, 2024

Flash floods and mudslides in Indonesia's West Sumatra province kill at least 37 people as search continues for 17 others missing pic.twitter.com/uwxVL4ZY9p— TRT World Now (@TRTWorldNow) May 13, 2024

This tragic event followed another devastating disaster in early March, where deadly flash floods and landslides hit West Sumatra.

Powerful currents swept away homes, roads were transformed into muddy rivers, and many people were killed, underscoring the dire repercussions of extreme weather events in Indonesia.


Homes damaged by a flash flood sit in Pesisir Selatan, West Sumatra, Indonesia, March 13, 2024

Geographical and topographical characteristics, coupled with recent industrial activities like deforestation, coal exports, and nickel production, have exacerbated the country's vulnerability to the climate crisis.

According to Global Forest Watch, between 2001 and 2023, Indonesia experienced a significant loss of tree cover, amounting to 30.8 million hectares, representing a 19 percent decrease since 2000. Alarmingly, 85 percent of this tree cover loss occurred in areas where the primary drivers were related to deforestation due to urbanisation.



Aldy says that in Indonesian society, communal values and social norms take precedence over individualistic tendencies, emphasising the importance of contributing to the collective well-being.

Citing survey results showing that 92 percent of Indonesians believe they should be good custodians of Allah’s creation, Aldy says the faithful believe they are doing good by taking care of the environment according to Islamic values.


SOURCE: TRT WORLD

Serra Deniz Araz
Serra Deniz Araz is a deputy producer at TRT World.

Friday Sermon: Islamic perspective on climate change, By Murtadha Gusau

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.

By Murtadha Gusau
July 12, 2024



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.

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: gusauimam@gmail.com; or +2348038289761.

This Friday sermon (Jumu’ah Khutbah) was prepared for delivery today Friday, 06 Muharram, 1446 AH (July 12, 2024).