Citation: Malumfashi, L.Y. & Tasiu A. (2025). Islam and Environmental Protection: An Assessment of Impacts of Pollution and Deforestation in Katsina. Tasambo Journal of Language, Literature, and Culture, 4(1), 126-137. www.doi.org/10.36349/tjllc.2025.v04i01.013.
ISLAM AND ENVIRONMENTAL PROTECTION: AN ASSESSMENT OF IMPACTS OF POLLUTION AND DEFORESTATION IN KATSINA
By
Dr.
Lawal Yusuf Malumfashi
lawal.yusuf@umyu.edu.ng
Islamic
Studies Department
Umaru
Musa Yar’adua University
Katsina, Nigeria
+2348162705828
&
Adamu
Tasiu
tasiuadamu111@gmail.com
+2348039391082
Islamic
Studies Department
Umaru
Musa Yar’adua University, Katsina, Nigeria
Abstract
This
paper aims to delve into the connection between Islam and environmental
protection by thoroughly examining the health and social impacts caused by
pollution and deforestation in Katsina City and its surroundings. It draws
inspiration from the principles of Islamic teachings, emphasizing our duty as
stewards responsible for the well-being of the Earth. The research focuses on
translating these principles into practical solutions for contemporary
environmental challenges. Using a blend of quantitative surveys and qualitative
interviews, this study strives to gauge the extent of pollution and
deforestation, understanding how these issues affect the health and overall
well-being of the community. Additionally, it explores the socio-economic
implications, shedding light on how environmental degradation may worsen
existing vulnerabilities. The insights derived from this research contribute to
the broader conversation about the role of religion, specifically Islam, in
shaping environmental ethics and promoting sustainable practices. By showcasing
the real-world consequences of environmental neglect in Katsina City and its
environs, the study not only stresses the urgency of adopting eco-friendly
policies but also underscores how Islamic teachings align with contemporary
environmental conservation efforts. Ultimately, this research serves as a
valuable tool for policymakers, environmental advocates, and community leaders
looking to incorporate Islamic principles into effective strategies for
environmental protection, health promotion, and social well-being.
Keywords: Environmental,
Protection, Impacts, Pollution, Deforestation
Introduction
Environmental
Protection: Insights from the Quran, Sunnah, and Views of Islamic Scholars
Environmental protection is a critical aspect
of sustainability and harmonious living. Islamic teachings provide valuable
insights and guidelines for environmental stewardship, emphasizing the
responsibility of humans as caretakers of the Earth. This research aims to
explore the Islamic perspective on environmental protection, drawing upon the
Quran, Sunnah (teachings of the Prophet Muhammad, peace be upon him), and the
opinions of Islamic scholars.[1]
Concept
of Environment in the Qur’an
The Quran, the glorious book of Islam,
contains numerous verses that highlight the importance of environmental
protection. It emphasizes the interconnectedness of all creation and the role
of humans as trustees of the Earth. For instance, in Surah Al-Baqarah (2:30)
وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ
خَلِيفَةً قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ
وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ قَالَ إِنِّي أَعْلَمُ مَا لَا
تَعْلَمُون.البقرة: ٣٠
30. and (remember) when Your Lord said to the angels:
"Verily, I am going to place (mankind) generations after generations on
earth." they said: "Will You place therein those who will make
mischief therein and shed blood, - while we glorify You with praises and thanks
(Exalted be You Above All that they associate with You as partners) and
sanctify You." He (Allâh) said: "I know that which You do not
know."[2]
Humans are described as Khulafa’
(vicegerents) on Earth, entrusted with maintaining the balance and harmony of
the natural world.
Additionally, the Quran encourages reflection
on the natural world as signs of God's creation. Verses such as Surah Al-An'am
(6:99)
وَهُوَ الَّذِي أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ نَبَاتَ
كُلِّ شَيْءٍ فَأَخْرَجْنَا مِنْهُ خَضِرًا نُخْرِجُ مِنْهُ حَبًّا مُتَرَاكِبًا
وَمِنَ النَّخْلِ مِنْ طَلْعِهَا قِنْوَانٌ دَانِيَةٌ وَجَنَّاتٍ مِنْ أَعْنَابٍ
وَالزَّيْتُونَ وَالرُّمَّانَ مُشْتَبِهًا وَغَيْرَ مُتَشَابِهٍ انْظُرُوا إِلَى
ثَمَرِهِ إِذَا أَثْمَرَ وَيَنْعِهِ إِنَّ فِي ذَلِكُمْ لَآيَاتٍ لِقَوْمٍ
يُؤْمِنُونَ (99)
99. it is He who sends down water (rain) from the sky, and with
it we bring forth vegetation of All kinds, and out of it we bring forth green
stalks, from which we bring forth thick clustered grain. and out of the
datepalm and its spathe come forth clusters of dates hanging low and near, and
Gardens of grapes, olives and pomegranates, each similar (in kind) yet
different (in variety and taste). look at their fruits when they begin to bear,
and the ripeness thereof. Verily! In These things there are signs for people
who believe.[3]
Also Surah Al-Ghashiyah (88:17-20)
highlights the intricate design and purpose in the creation of plants, animals,
and natural phenomena, urging believers to appreciate and protect the
environment. Allah says:
أَفَلَا يَنْظُرُونَ إِلَى
الْإِبِلِ كَيْفَ خُلِقَتْ (17)
17. do they not
look at the camels and how they are created? 18. and at the heaven, How it is raised?
19. and at the mountains, How they are rooted and fixed firm? 20. and at the
earth, How it is spread out?[4]
Islamic principles of the environment is not a
fantasy nor a myth from the myths of the Greeks and Romans, but rather it is
part of the instinct that God has put in humans, a sincere approach to the
creator, the one who created everything.[5]
Nature, including the resources that Allah has
gifted to His servants, such as water, soil, sun, and air, is the
responsibility of man in this society to preserve, if possible, these natural
resources that Allah Almighty has brought forth. However, modern civilization,
despite its undeniable services and achievements, has hurt the human body, from
work-related injuries to environmental pollution.[6]
The environment includes home and what
surrounds the individual or society and affects them. They are simply
categorized into natural (ecological) environment, social environment, and
political environment. What is meant here is the first –nature- which is the
subject of our discussion The pollution, on the other hand, means dirt, and the
pollution of water or air and the like, takes place only when they are mixed
with harmful foreign substances.[7]
Islam has established the importance of making
the environment safe for people to use from any act of corruption. The prophet,
peace be upon him, also confirmed these meanings, with his call to purify the
environment from the evils that pollute it, including:
Prohibition of urinating in stagnant water:
water is a blessing from Allah the Almighty who created it for people to drink
from, wash and supply it to their animals and crops, the Almighty said:
وَإِذَا تَوَلَّى سَعَى فِي الْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ
الْحَرْثَ وَالنَّسْلَ وَاللَّهُ لَا يُحِبُّ الْفَسَادَ (205)
205.
and when He turns away (from You "O Muhammad "), his effort In the
land is to make mischief therein and to destroy the crops and the cattle, and
Allâh likes not mischief.
ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي
النَّاسِ لِيُذِيقَهُمْ بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ (41)
41.
evil (sins and disobedience of Allâh, etc.) has appeared on land and sea
because of what the hands of men have earned (by oppression and evil deeds,
etc.), that Allâh may make them taste a part of that which they have done, In
order that they may return (by repenting to Allâh, and begging his Pardon).
The
Sunnah and Environmental Stewardship
The Sunnah, the teachings and practices of
the Prophet Muhammad (pbuh), further emphasize the importance of environmental
stewardship. The Prophet (pbuh) demonstrated a deep connection with nature and
urged his followers to protect and preserve the environment. His teachings
encourage the responsible use of resources, prohibition of waste, and
consideration for the well-being of animals and plants.[8]
For example, the Prophet (SAW) advised
against wasting water, even when performing ablution (wudu). He
emphasized the importance of conservation by using only what is necessary, as
excessive consumption goes against the principles of moderation and
conservation.[9]
The cleanliness of roads and public
facilities: The places most frequently visited by people are public roads,
water resources, and places of sitting, such as shade and the likes. Therefore,
Islam warns against polluting them in particular, because that would harm
people on the one hand, because they are places that are indispensable to them,
and bring curses on the doer on the other hand. On the authority of Abu
Hurairah, May Allah be pleased with him, he said: The Messenger of Allah’s
prayers and peace be upon him, said:
عن أبي هريرة رضي الله عنه مرفوعًا:
اتقوا ثلاث ملاعين قالوا: وما الثلاث ملاعين يا رسول الله؟ قال: الذي يَتَخَلَّى
في طريق الناس، أو في ظِلِّهم.
“On the authority of
Abu Hurairah may Allah be pleased with him said: the Prophet PBUH said: Beware
of three places which provoke cursing, the companions said: O the prophet, what
are the two things? He said: – relieving
oneself in watering places, in the middle of the road, and in the shade.”[10]
There is no doubt that polluting these places
is more harmful than others, as many people are found here and the harm will
afflict more people, so the warning was repulsive, describing the act as a
fortified place to curse and insult people, because a normal healthy behaviour
repels that, in addition to polluting the environment. This can be compared to
someone who smokes in public halls and buses and public places, because it
creates harm and damage in places frequently visited by people, spoiling the
environment and causing oneself to be cursed.
Again Islam teaches Muslims not to cause harm
to their fellow creatures more especially neighbours Therefore blocking the
wind to neighbour, and putting trash in waterways or in front of the house of
neighbours are all termed as a form of cheating. Natural air and the sun are among the
elements of the natural environment, and it is not permissible to misuse them
by blocking them to your fellow creatures. Also, other artificial actions like
raising the volume of the radio, the recorder and the television which disturb
neighbours are rejected in Islam All of these fall under the Prophetic saying
that :
لا ضرر ولا ضرار.
“There is neither injury nor return
of injury.”[11]
Some Views of Islamic Scholars on
Environmental Protection
Islamic scholars throughout history have
recognized the significance of environmental protection from an Islamic
perspective. They have provided further insights into specific issues and
practical guidance for environmental conservation. Scholars such as Imam
Al-Ghazali, Ibn Taymiyyah, and contemporary scholars like Sheikh Abdallah Bin
Bayyah have emphasized the Islamic duty to safeguard the environment.
Imam Al-Ghazali highlighted the importance of
balancing human needs with ecological integrity, emphasizing the preservation
of natural resources and the avoidance of wasteful consumption.[12]
Ibn Taymiyyah stressed the prohibition of
harming the environment and animals unjustly, considering it a violation of
Islamic principles.[13]
Contemporary scholars like Sheikh Abdallah
Bin Bayyah have issued statements and fatwas (religious rulings) on
environmental issues such as climate change and the protection of endangered
species. They emphasize the ethical responsibility of Muslims to protect the
environment, promote sustainable practices, and contribute to the well-being of
future generations.[14]
The Islamic perspective on environmental
protection is rooted in the Quran, the Sunnah, and the opinions of Islamic
scholars. It emphasizes the responsibility of humans as stewards of the Earth
and encourages the conservation of natural resources, the prevention of waste,
and the compassionate treatment of all living beings. By integrating these
teachings into environmental management strategies, individuals and communities
can contribute to a sustainable and harmonious world.[15]
Modern Environmental
pollutants
Environmental pollutants in the past were
naïve and easy, and have expanded in the modern era as a result of the
industrial revolution. Some of them affect hearing, such as noise, or pollute
the air, such as smoke and gases, and others distort the bodies, such as
radiation, and some of them emit unpleasant odours and transmit germs, which
are pollutants, in terms of human waste such as garbage and others.[16]
These are some of the basic pollutants of the
environment: noise, smoke, toxic gases, atomic radiation, and human excrement
they are more dangerous to the human body than others.
1.
Noise and its Effects on Hearing: There is a noise that distorts the environment and
disturbs its peace and weakens the ears, exposing it to deafness sometimes,
such as: the hum of planes, the sounds of cars, factory engines, the buzzing of
fans and air conditioners, and the whistling of the radio and television. Skin,
muscle contraction, and “adrenaline” rushes into the bloodstream, where severe
tension occurs.[17]
2.
Pollution by smoke and gases: The smoke of factories, trains, automobile exhaust
gas, burning of forests, and the shrinkage of green trees is a serious blow to
the human body, but this pollution can be reduced by working to expand green
areas, by planting trees.[18]
3.
Radioactive Pollution: Waste is a scourge for humanity and a great danger to
the human body. It distorts it if it does not destroy it, if it is neglected
and it cannot be disposed of. Therefore, it must be placed in containers that
do not corrode or rust where there are no living creatures, and where
geological phenomena such as earthquakes do not reveal them, so they are
returned to exit.[19]
4.
Pollution of Human Waste: It is known that garbage has a bad effect on the
environment, from it emits unpleasant odours and various germs that transmit
diseases, and all of these reach the human body through air and others.
Pollution can be eliminated by burning it in the boilers of factories, thus
getting rid of it on one hand, and it is used as energy on the other.[20]
Afforestation and Tree Planting in
Islam:
Trees and plants, in general, are seen in
many areas of a country and also across many parts of the world. Trees are
known to improve the quality of the air as well as water by absorbing
pollutants, releasing oxygen, and reducing ozone levels and depletion. It also
helps to reduce the temperature of the atmosphere by transpiring and providing
shade for humans and animals alike.
Planting trees is a beneficial act, one that
benefits many levels of the ecosystem and helps to preserve and care for the
environment. The Prophet (S.A.W) encouraged the cultivation of trees. As
narrated in a hadith, Anas ibn Malik (R.A.) reported that the Prophet
(S.A.W) said:
مَا مِنْ مُسْلِمٍ يَغْرِسُ غَرْسًا، أَوْ
يَزْرَعُ زَرْعًا، فَيَأْكُلُ مِنْهُ طَيْرٌ أَوْ إِنْسَانٌ أَوْ بَهِيمَةٌ،
إِلاَّ كَانَ لَهُ بِهِ صَدَقَةٌ
“There is none amongst the Muslims who plants seeds, and
then a bird, or a person or an animal eats from it, but is regarded as a
charitable gift”.
(Sahih al-Bukhari)
Islamic
teachings emphasize the significance of afforestation and tree planting as acts
of environmental preservation and charity. Prophet Muhammad (peace be upon him)
said:
مَن زَرَعَ شَجَرَةً فَأَثْمَرَتْ،
سَيُجْزَيهِ اللهُ عَلَيهَا، وَسَتُعْتَبَرُ صَدَقَةً لَهُ.
"Whoever
plants a tree and it bears fruit, Allah will reward him for it, and it will be
considered a charity for him" (Sunan Ibn Majah).[21]
Preserving the balance and sustainability of ecosystems is a
fundamental objective of Islamic law. Deforestation disrupts ecosystems, leads
to soil erosion, and threatens biodiversity. Islamic jurists recognize the
importance of protecting forests and have issued rulings to limit excessive
deforestation and encourage sustainable forest management.[22]
Deforestation in Katsina
Deforestation is a critical environmental
issue that has adversity and social and economic challenges.
Deforestation in Katsina can be attributed to
various factors, including:
1. Agricultural Expansion
2. Fuel wood Collection
3. Town Expansion
The primary driver of deforestation in
Katsina is the conversion of forested lands into residential and commercial
areas. The need for infrastructure, including housing, roads, and industrial
sites, necessitates the clearing of trees and vegetation, thereby causing
irreparable damage to the delicate balance of the ecosystem. Additionally, the
establishment of agricultural activities, such as farming and livestock
rearing, further contributes to the depletion of forest cover as land is
converted into farmlands and grazing areas.the expansion of towns in Katsina
has resulted in severe deforestation, posing a significant environmental
challenge.[23]
4.2.1 Trees Planted Along Major Roads:
These trees are planted along major roads of
Katsina that traverse the city, spanning eight routes from the city center to
the city gates. Primarily composed of neem trees, these trees hold historical
significance dating back to the colonial period around 1910. It was during this
time that the then Emir of Katsina directed the planting of tree seedlings
along the major roads to enhance the environmental conditions. Over the years,
these trees have flourished and grown extensively alongside the roads. However,
it was observed that numerous of these trees were cut down due to the
dualization of Nagogo road along Kofar Durbi. Among the roads, Waziri Zayyana
road passing through Rafindadi stands out with dense clusters of trees, forming
a captivating canopy in certain sections. Conversely, Alkali Ibrahim Na Kaita
road passing through KofarYandaka and Abdullahi Sarki Mukhtar road passing
through KofarMarusa have fewer trees due to the narrow nature of these roads.
Additionally, other roads in the vicinity of the city, such as Yahaya Madaki Road,
exhibit minimal tree presence.[24]
Trees
and Forest around Katsina City Wall
Years
ago, the environs of Katsina's 24-kilometer city wall were densely forested,
providing a forest-like environment in certain places and designated
plantations in others. The city wall plantation was made up of rows of mostly
neem trees that were strategically planted alongside the city wall. This
plantation was part of the Katsina city green belt area, which has sadly
largely gone over time. Only a few vestiges of this once-thriving green belt
area survive today. One surviving feature is a solitary row of neem trees that
used to line the city wall between Kofar Durbi and KofarSauri (kwanar yan
lemu). Another remaining landmark is a plantation of Dum palm trees, which is
surrounded by many clusters of date palm trees. Notably, this plantation
includes a community-based irrigation network that promotes vegetable
production in the same area. In conclusion, the impacts of deforestation on
biodiversity, climate change, and local communities necessitate immediate
action to promote sustainable practices, preserve remaining forests, and
restore degraded areas. Only through a concerted effort can we mitigate the
adverse effects of deforestation on the health and social well-being of Katsina
and its inhabitants.[25]
Forms of Environmental Pollution in Katsina
This research has identified
different forms of environmental pollution found in Katsina. They are discussed
below.
Noise pollution in Katsina
Noise pollution is a
significant concern in Katsina, particularly due to the activities of roadside
film vendors especially in areas like Kofar Marusa, Kofar guga, Tsohuwar Tasha
etc, viewing centers and traditional herbalists. These sources of noise disturbance
have a detrimental effect on the neighborhoods and social well-being of the
residents. This discussion will comprehensively explore the effects and
problems caused by these establishments.[26]
Firstly, the presence of
roadside film vendors, viewing centers and traditional herbalists generates
excessive noise levels in the surrounding areas. These establishments often
operate loudspeakers or televisions at high volumes, projecting sound to attract
customers. This continuous exposure to loud noise can lead to various health
issues for the residents. Prolonged exposure to noise pollution has been linked
to increased stress levels, sleep disturbances, and even hearing loss. It can
also contribute to the development of cardiovascular problems and psychological
disorders, affecting the overall well-being of individuals living in these
areas.[27]
Refuse Dumping and Burning
Refuse dumping and burning are prevalent
practices in Katsina, with significant environmental implications. Improper
waste disposal methods, including the indiscriminate dumping of refuse in open
spaces and the burning of waste materials, contribute to environmental
degradation, air pollution, and public health risks.[28]
Impacts of Refuse Dumping and Burning:
Air Pollution: The burning of waste releases toxic gases and
particulate matter into the atmosphere. This leads to air pollution, with
harmful pollutants such as carbon monoxide, and nitrogen dioxide, contributing
to respiratory ailments, cardiovascular diseases, and other health issues.
Prolonged exposure to air pollution can have long-term adverse effects on human
health.[29]
According to this research, there is daily
dumping of slaughtered animal remains on public passage roads and drainage of
abattoirs (such as Yan-kajiYammawa, close to Dan-takum cemetery) causing
extremely bad odor and air pollution, which will affect normal activities in
the area and people passing by. This has
an impact on the social activities and health of the people who live in the
area, which is forbidden in Islam.[30]
According to this research, people are
urinating and defecating in residential and market areas, which produces a disgusting
odor, especially when it rains. This will contaminate the air in the
environment and disrupt the social wellness and health of the residents in the
areas.[31]
Soil and Water Contamination
Improper refuse dumping leads to the release
of hazardous substances, contaminating soil and groundwater. Toxic chemicals
from decomposing waste can leach into the soil, compromising its fertility and
posing risks to agricultural productivity. Contaminated water sources further
threaten public health and ecosystem integrity.[32]
According to an interview with Katsina city
residents (Yammawa Quarters, SabuwarUnguwarKofarDurbi), the boreholes and wells
of the neighborhoods are contaminated with terrible odor from dead bodies
(Yammawa) and sewage water from drainage, posing a major hazard to life and
diseases to the area's population.[33]
Spread of Diseases
Improper waste disposal attracts disease
vectors such as flies, rats, and mosquitoes. These vectors can transmit
diseases like cholera, malaria, and dengue fever, posing significant public
health risks to the local population. The uncontrolled breeding of disease
vectors near dumping sites increases the likelihood of disease outbreaks.
According to an interview with a resident of a neighborhood near General
Hospital Katsina, medical waste generated by the hospital is openly burned,
producing air pollution and jeopardizing the lives of those who live nearby.
This hospital operation is causing harm to the residents in the vicinity and
should be stopped. This can put residents at risk for a variety of diseases.[34]
Flooding and Waterlogging
A deficient drainage system in Katsina
exacerbates the risk of flooding during the rainy season. Insufficient capacity
to handle heavy rainfall leads to water accumulation on roads, residential
areas, and agricultural fields. Persistent waterlogging damages infrastructure
erodes soil fertility, and disrupts the natural drainage patterns, affecting
local ecosystems.[35]
This research has identified that many areas
within Katsina, such as Kwado, TudunKatsira, Tudun Yan Lihidda, and
Kwalan-kwalan, lack proper drainage systems. As a result, these areas suffer
significantly during the rainy season. The absence of town planning and
adequate water channels exacerbates the problem, leading to flooding which
damages properties and disrupts social activities in the affected area. Similarly,
residents in various areas of Katsina, including Layin Gidan Yandoma, Kerau,
and SabuwarUnguwaGadarNayalli, have turned their drainage systems into dumping
sites. This irresponsible behavior causes environmental pollution,
characterized by foul odors and flooding in nearby houses during the rainy
season.[36]
Social
Impacts
a. Infrastructure Damage
b. Health Risks
c. Disruption of Livelihoods
Health
Impacts of Environmental Pollution and Deforestation in Katsina
Environmental pollution and deforestation
have detrimental effects on human health, particularly in regions like Katsina,
Nigeria. The degradation of the environment through pollution and deforestation
contributes to a range of health problems, including respiratory diseases,
waterborne illnesses, and malnutrition. This research discusses the health
impacts of environmental pollution and deforestation in Katsina and highlights
the importance of addressing these issues to safeguard public health.[37]
Health
Impacts of Environmental Pollution
1. Breathing Problems (Respiratory Diseases): Air pollution from
factories, cars, and burning wood or waste can cause serious breathing problems
like asthma, chest infections, and other lung diseases. This makes workers sick
more often, causes them to miss work, and lowers their energy and performance
on the job.
2. Diseases from Dirty Water (Waterborne Diseases): When water gets
polluted from industrial waste, poor waste disposal, or deforestation, people
can get sick with diseases like diarrhea, cholera, and typhoid. These illnesses
spread easily and can affect many workers, leading to lost workdays and extra
health expenses.
3. Poor Nutrition and Hunger (Malnutrition and Food
Insecurity) : Cutting down trees harms
farming and food supply. This can lead to hunger and lack of good nutrition,
especially for families who rely on forests for food and medicine. Hungry or
poorly nourished workers may feel tired, weak, and unable to work well.
4. Diseases Spread by Insects (Vector-Borne Diseases):
Deforestation changes the environment and creates good conditions for
mosquitoes that spread malaria, dengue, and yellow fever. These diseases hit
vulnerable groups hardest like children and pregnant women and can cause long
absences from work or even loss of workers.
Recommendations
After careful study
on environmental protection in Islam The study found that there are many forms of pollution and deforestation in Katsina which
impacted the lifestyle of the people in the study area To curtail the
situation, the study recommends the following.
1. Friday Sermons by Imams: Imams should use
their Friday sermons to educate the public on the dangers of pollution and
deforestation from an Islamic perspective. They can emphasize the
responsibility of Muslims to protect the environment and encourage the
community to adopt sustainable practices.
2. Majalis (Islamic Lessons): Islamic scholars
should include environmental protection topics in their Majalis lessons. They
can highlight teachings from the Qur’an and Hadith that promote cleanliness,
tree planting, and responsible use of natural resources.
3. Radio and Television Awareness Programs:
Local radio and television stations should broadcast programs on environmental
protection. These could include discussions with religious leaders, health
experts, and environmentalists to raise awareness and offer practical
solutions.
4. Quizzes and Debates in Schools: Organizing
environmental quizzes and debates among schools can help educate students about
the dangers of pollution and deforestation. This will encourage young people to
take an active role in protecting the environment and spread awareness within
their families.
5. Religious Bodies and Organizations’
Campaigns: Islamic organizations and religious bodies should lead environmental
campaigns, including tree-planting initiatives and awareness programs. These
efforts can inspire community members to participate in afforestation and
reduce harmful practices.
6. Government Intervention and Gas Subsidies:
The government should provide subsidies for cooking gas to make it more
affordable for residents. This will reduce dependence on firewood, helping to
curb deforestation and promote cleaner energy sources.
Conclusion
Deforestation poses a significant
environmental challenge in Katsina, Nigeria, with various factors driving this
issue. Agricultural expansion, fuelwood collection, and town expansion
contribute to the loss of forest cover, resulting in ecological imbalances and
socio-economic challenges. Moreover, inadequate water supply affects tree
survival, with the neem tree showing resilience to drought conditions.
Institutional gardens like KTAPU suffer from water scarcity, impacting tree
health. The statement discusses the significant environmental pollution issues
in Katsina, Nigeria, including air and water pollution, noise pollution, and
refuse dumping. Industrial activities, improper waste disposal, and ineffective
drainage systems contribute to these problems. Pollution has adverse effects on
public health, social well-being, and the environment, leading to respiratory
diseases, waterborne illnesses, habitat destruction, and climate change. The
statement emphasizes the importance of implementing sustainable solutions, such
as waste segregation, improved waste management, and better drainage
infrastructure, as well as promoting awareness and education. Additionally,
Islamic perspectives on environmental stewardship underscore the moral
obligation to protect and preserve the environment.
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[10] Saheeh Bukhari, book 46, hadeeth no 1
[11] Sunan ibn Majah, chapters on
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[17] Ibid P.8
[18]
Ibid P.8
[19]
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[20]
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[21]
Saheeh Al-Bukhari, Book of Mazari’a Hadeeth No 2320
[22]Alam, A. (2018). Protection and Conservation of Environment:
An Important Role ofEducation. i-Manager's
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[23]Interview with Mr, Umar Abdullahi (35) of the Department of Pollution Control and Environmental Health, Federal Ministry of Environment, at his house Kofar Marusa on 02/05/2023
[24]Ladan, S. I.
(2011) – Climate Change and Extreme Weather Events: A Case Study of Hailstorm in Katsina
Metropolis International Journal of
Environmental Issues Vol.2 No 4
[25]
Ibid p.16
[26]Interview with Sheikh Alkali Malam Musa Abubakar (Abu Hurairah) Judge in Mani Shari’ah Court and Imam of Goruba Masjid (Friday)
[27]
Ibid P.16
[28]
Ibid P. 16
[29] Ladan, S. I.
(2011) – Climate Change and Extreme Weather Events: A Case Study of
Hailstorm
in Katsina Metropolis International
Journal of Environmental Issues Vol.4
[30]
Ibid P.17
[31]
Ibid P.17
[32]Ladan S.I, (2013) Assessment of Waste Management and Control Strategies in Katsina Metropolis. Katsina State Journal of Research in National Development. 11 (1) : P. 189
[33]Interview with
Malam Yammawayankaji (34) opposite Dan Takum Cemetery Katsina
on 24 /05/2023
[34]Interview with Malam Umar (34) Staff
at Federal Ministry of Environment, Department of Pollution Control and Waste
Management at Barhim Katsina on 24 /05/2023
[35]Babsaland Co. Ltd (1998) – Katsina State Environmental Acton Plan – Final Report,FEPA Under World Bank assistedProgramme.
[36]
Ibid P.18
[37]Ladan, S. I. (2014). “Assessment of sewage disposal methods and Environmental health impacts in katsina metropolis” Northern Nigeria. Journal of life sciences and Technologies, 2 (1), 38-43.
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