“And whomever We give a long life, We cause him to regress in creation. Then, will they not exercise their reason?” (Quran 36:68)

Humans begin as a single cell formed by the fusion of sperm and egg, undergo prenatal development, and are born as infants. They progress through childhood, adolescence, adulthood, and finally, old age, experiencing various physical, cognitive, and emotional changes along the way.

The journey of man from the cradle to old age is a spectacular train of events that involves transformations, metamorphosis and change which is both physical and spiritual.

An old friend, Muyiwa (75) was at a function recently and this was what he wrote: . . . it was difficult to put names to some faces. Some came in doubled over walking sticks. Some came in with impaired sights and had to ‘feel’ their way around. Some relied on solicitous spouses to chaperon them. One or two came in with a caregiver or a wet nurse. These illustrate the baggage and the manner the lines of life have fallen over some over the years. People in the evening and twilight of their lives described.

Many who, like Muyiwa, were very active in their 30s and 40s are today feeling the ping of reduced locomotion, cognitive dissonance. Some cannot even perform as a result of ED and cannot partake of the fun-life of old, just as another friend laments.

This is particularly seen in the Quran’s highlight of various stages of life, uniquely describing the nature of human creation in terms of strength while referring to old age as a stage of weakness and infirmity and the greying of hair as that which subsequently follows that of strength (Quran, 30:54, 36:68).

The Quran in one instance, describes this stage of life as “infirm old age” (Quran 19:8) while establishing the relative quality of old age with respect to divine decree as found in the reality that some die young while others grow older to learn wisdom; determined by Divine will (Quran 40:67).

The Quran reinforces some of the social dynamics pertaining to the elderly as in the narrative of the daughters of Prophet Shu‘ayb (Jethro) who took on their father’s role due to his physical weakness (Quran 28:23); or the empathetic portrayal of the emotional state of the elderly, as in the case of Jacob, an aged and venerable man who grieved for the loss of his beloved son Joseph (Quran 12:78). The Quran also highlights the perspective of an old man’s reaction to his children while exhibiting concern at their decrepit perception (Quran 12:94); or associates old age with men’s impotency in producing offspring and womens’ inability to conceive children (Quran 3:40).

Others however, speak rather of the “functional age,” as is the case with Izzat Ismail who maintains that old age is associated with a generally observable and measurable decline in physical and rational capabilities (‘Izzat, 1983: 17). For Sadhan, the musinn refers to every old person unable to care for themselves due to age, yet not necessarily as a result of disability or other reasons”. Shaykhukhah (old age) denotes noticeable patterns of physical decline in the physique and function of the individual due to the onset of advanced age in such a manner that it affects both physiological and rational processes (Qanari, 1987: 17).

The majority of Islamic sources allude in general form to certain subjective characteristics such as physical weakness, greying hair, forgetfulness, and feebleness. On a different tangent, and rather precisely however, Islam describes the age of forty as a time of maturity and wisdom and according to the Quran call for acts of thankfulness to God, piety and kindness towards parents (Quran, 46: 15). It was at this age that Prophet Muhammad(SAW) is reported to have received the revelation of the Quran.

The Qur’an also makes special mention of an age termed ardhal al-‘umur, as in the following: “And Allah creates you, then causes you to die, and among you is he who is brought back to the most abject stage of life, so that he knows nothing after (having had) knowledge”. (Quran 16: 70)

English translators of the Quran have rendered the phrase ardhal al-‘umur as “the most abject stage of life” (Pickthall), the “feeble age” (Yusuf Ali), “senility” (muhsin), ‘the worst part of the age’ (Mufti Ta. Usmani), or  “the meanest of age” (Daryabadi). For al-Suddi (d. 745), ardhal al-‘umur refers to centenarians who have reached or exceeded one hundred years of age; or seventy five years of age as reported on the authority of Ali; ninety according to Qatadah; and ninety-five according to some others. Ibn ‘Abbas perceives ardhal al-‘umur as one’s lowest point of inability, whereby one becomes similar to an immature child (la ‘aqla lahu) (Qurtubi, 2005, 10:103).

Suyuti (d. 1505), a Shafi‘ite scholar, argues that the age of haram is in effect synonymous with ardhal al-‘umur due to the imbalance in mental abilities, senses, deteriorated comprehension and failure of memory, and also in view of the change in one’s physical outlook, and the growing inability to carry out many religious obligations and duties, as well as the tolerant leniency they are granted in performing others (Suyuti, 1996, 6:62).

The Quranic clause (‘so that he knows nothing after (having had) knowledge’) (Quran 16:70, 22:5) goes on in the same verse to highlight a decrease in learning abilities, and perhaps even a retrograde reversal of the condition of learning and interaction; effectively implying a return to the state of fundamental childhood and of physical weakness, basic thinking and meager comprehension exhibited through forgetfulness or even denial and rejection of learned information, alongside an increasingly pervasive inability to manage ordinary matters of life.

Razi interprets this clause as indicative of the symptoms of the stage following adulthood, consisting of extreme weakness and deficiency (nuqsan). The stage of “feebleness of age” however, does not necessarily result in the total dismissal of learning capabilities or a state of complete mental imbalance, but rather highlights a decline in cognitive capabilities due to forgetfulness and the likely inability to acquire or process new knowledge. It denotes a state of physical and mental weakness and perhaps futile effort to reform the past.

Some view this as a stage of disgrace, likely because of its characteristically regressive nature, therefore perceiving it to reflect a rather undesirable episode in human life. It is perhaps for this reason that Prophet Muhammad (SAW) is reported to have sought refuge in God from old age (‘Asqalani, 2001, 2: 470).

The condition of muddled confusion is known to experts in the discipline of Hadith as kharaf or ikhtilat and expresses a discordant mental imbalance and untenable speech and actions by the speaker as a result of sickness or old age.

On the basis of certain hadith reports, a number of Muslim scholars –most prominent amongst them being Shanqiti (d.1971) – suggest that reading the Qur’an protects and wards one against the state of elderly feebleness and furthermore that Muslim scholars are immune to forgetfulness, loss of knowledge, deterioration of cognitive faculty, memory or insanity (Shanqiti, 1995, 2:410). His prime contention is that true belief in God, obedience and constant remembrance preserves believing persons from the frailty of old age.

In his Ruh al Ma‘ani, Alusi disagrees with this assumption and argues on the contrary, that real life experiences contradict the said immunity and in fact appear otherwise, as shown with the many Quran memorizers who were afflicted by the plight of feebleness.

Along a similar parallel, some Muslim scholars have explored the possible connection between the condition of age’s feebleness and the theological beliefs one holds. Alusi disapproves of this thesis while some others argue that disbelief results in the eventual state of infirmity of body and mind as understood from the Quran (Quran 95:4−6).

While these various opinions speak of significant differences and indicate a rather subjective assessment of old age, particularly in regards to the onset of old age, they nonetheless collectively underline salient features prominent throughout the condition of elderly such as physical changes, growing needs and increasing dependence.

Which stage of life is the most important?  Some might claim that infancy is the key stage, when a baby’s brain is wide open to new experiences that will influence all the rest of its later life. Others might argue that it’s adolescence or young adulthood, when physical health is at its peak.  Many cultures around the world value late adulthood more than any other, arguing that it is at this stage that the human being has finally acquired the wisdom necessary to guide others.  Who is right?

The truth of the matter is that every stage of life is equally significant and necessary for the welfare of humanity. We need to value each one of these gifts if we are to truly support the deepest needs of human life.

Since each stage of life has its own unique gift to give to humanity, we need to do whatever we can to support each stage, and to protect each stage from attempts to suppress its individual contribution to the human life cycle.

As I start another journey in life at 76, I give all the glory to Allah who has seen me this far. I ask for good health to traverse the terrain of the twilight of life when we cannot see clearly even in the flood lights of the stadium, nor hear the rumbling of the ocean even on the sea shore. To those who have walked with me this far, I say a big thank you. And to Almighty  Allah, Alhamdulillahn Robil Alahmin.

Barka Juma’at and Compliments of the Season

By Babatunde Jose

Recently, the country has been entangled in a controversy over allegations of persecution of Christians. Like in many other regions of the world, many of our difficulties mask a deeper spiritual crisis. During the twentieth century, we saw the eruption of violence on an unprecedented scale. Sadly, our ability to harm and mutilate one another has kept pace with our extraordinary economic and scientific progress.

We seem to lack the wisdom to hold our aggression in check and keep it within safe and appropriate bounds. The explosion of the first atomic bombs over Hiroshima and Nagasaki laid bare the nihilistic self-destruction at the heart of the brilliant achievements of our modern culture. Here in this clime the ubiquitous cattle Fulani and their sanda have been suddenly transformed into wielding military-grade weaponry. What’s going on?

Auschwitz, Rwanda, Bosnia, and the destruction of the World Trade Center were all dark epiphanies that revealed what can happen when the sense of the sacred inviolability of every single human being has been lost.

Religion, which is supposed to help us to cultivate this sense of sacredness often, seems to have lost its influence. Almost every day we see examples of religiously motivated terrorism, hatred, and intolerance. We all look for moments of ecstasy and rapture, when we inhabit our humanity more fully than usual and feel deeply touched within and lifted momentarily beyond ourselves.

In recent decades, there has been a spiritual revival in many parts of the world, and the militant piety that we often call “fundamentalism” is only one manifestation of our postmodern search for enlightenment. This trend is very much pronounced in our clime: Especially since the dawn of the Islamic fundamentalist group Boko Haram and others.

It is frequently assumed, for example, that faith is a matter of believing certain creedal propositions. Indeed, it is common to call religious people “believers,” as though assenting to the articles of faith were their chief activity.

What matteres is not what you believe but how you behave. Religion is about doing things that change you at a profound level. The only way you could encounter what they call “God,” “Nirvana,” “Brahman,” or the “Way” is to live a compassionate life. Indeed, religion is compassion.

Religion which ought to bring some temperance into the political atmosphere and check the utterances and behaviors of political players has sadly failed. Rather, religion has formed an alliance with the political actors and in the process the conscience of the people has been killed.

In the Nigerian setting, it has been a catalogue of conflicts, bloodshed, lootings and all kinds of exploitation. This seems to confirm the Marxist perspective on religion. Lenin writes: Religion is one of the forms of spiritual oppression which everywhere weighs heavily upon the masses of the people over–burdened by their perpetual work for others, by want and isolation. . . . those who live by the labour of others are taught by religion to practice charity while on earth, thus offering them a cheap way of justifying their existence as exploiters.  Religion is the opium for the people. Religion is a sort of spiritual booze in which the slaves of capital drown their human image, their demand for a life more or less worthy of man.

According to A.C. Bouquet, Religion is a fixed relationship between the human entity, the sacred, the supernatural, the self-existent, the absolute or simply God. (J.I. Omoregbe, A Philosophical Look at Religion. Lagos: 1993).

However, religion could be seen as human activities manifesting through beliefs and ritual practices in response to the Super-sensible Being, believed to exist.

Seeing as it were that man is homo politicus and at the same time homo religio, it follows that we cannot do without politics as well as religion in our everyday life. Therefore, we tend to politicize religion and religionize politics. Mixing the two however makes religion lose its sacredness and it becomes a lethal weapon.

This is the reality of our post-colonial state, particularly the capture and control of state power by a self-centered and divided political class. They whip up religious sentiments, weaponizing it and accentuating its divisive tendencies. Hence, almost all political actions are seen through the prism of religion.

The Boko Haram issue is also a good example. These misguided terrorists and their local and international sponsors have continued to wreak havoc on our society, killing, kidnapping and maiming, regardless of the religious affiliation of their victims. Yet, they have been seen as an arm of a wider Islamic tendency to Islamize the country. Interestingly, Boko Haram has refused to travel across the Niger or Benue rivers. It’s supposed Islamization has been localized to the predominantly Muslim North! Islamizing wetin?

Today, the politics of religious identification and affiliation now revolves around the religious inclination of the political leadership of the country. Hence, Muslims identify with a Moslem president and support him regardless of policy issues. This was also the case of the massive support of the Christian community for the presidency of Obasanjo and Jonathan: And the apogee of CAN in Nigerian politics.

It is, however, inconceivable and an over-stretch of the imagination bordering on incredulity for anyone to say that a President harbors an agenda to Islamize or Christianize Nigeria, the days of Jihad and Missionary Evangelism have passed. It is now all about money.

Religion and politics some may argue should not mix but it is obvious that religion cannot be divorced from politics; especially in a society where political leadership finds it very convenient to hide under the umbrella of religion. There is no doubt, as Prof Ali Mazrui noted:

In those African countries, where Islam is in serious competition with Christianity and both are politicized, the two creeds become divisive rather than unifying, destabilizing rather than legitimizing. Where religion reinforces ethnic differences on regional variation, governments become less stable rather than more… On the whole, the two Semitic religions in Nigeria, Christianity and Islam reinforce regional and ethnic differences, and make stability more difficult. (Mazrui, A.A. (1996) “Military Intervention in African Politics”. In Ralph Uwechue (ed), Africa Today. Third Edition. United Kingdom)

The ferocious gyration of Nigerians about religious matters which will not be replicated when it comes to national interest has weakened the Nigerian state. A survey of ethno-religious crisis in Nigeria reveals that blood of innocent Nigerians are shed and properties destroyed on account of this passion, fervor, emotional and emotive reactions, moral certitude, and religiosity. (Ojo, E.O. (2006) “A Survey of Ethno-Religious Crisis in Nigeria and its implication for Democracy” in Ojo, E.O. (ed). Challenges of Sustainable Democracy in Nigeria; Ibadan).

The political class cannot exonerate itself from the present predicament of Nigeria. A lot of useful energy is diverted to building religious sentiment. Rather than mobilize Nigerians to their cause as politicians, the new political elites are busy mobilizing their religious constituencies for a war against one another. With religion generating so much passion, the polarization of the nation has found full expression as the country is finally pitched as a battleground between Christians and Muslims.

“Religion does not make people good or bad. On the contrary, it is being used as an instrument of oppression and deceit in Nigeria. It appears that Nigerians have resigned themselves to fate, and this is possibly further compounded by poverty, illiteracy, and lack of political education on the part of the majority.” (Egbewole, W. O., and Etudaiye, M. A. (2011). Religion, Politics and Justice: Interplay of Forces in Nigeria).

The manipulation of religion by some powerful individuals who hide under the guise of religion to pursue selfish interests, and the greed and avariciousness of some religious leaders who patronize corrupt rulers remains part of the negative effects of religion on the polity.

Efforts by Nigerian politicians to gain ascendancy and power have led to a situation in which politics have swept away sacred precepts of religion, and in the process, contaminated the hearts of people with bitterness and enmity for the religion of others.

“The effect of religion on politics all over the world is bifocal, in the sense that it is both positive and negative. It is positive in the sense that religion, as earlier identified, is value-driven and it naturally robs off on the polity through the participation of ardent religious believers. The negative effect could be deciphered from the perspective of sectarian tendency; where religious bigots do anything in the name of religion to ensure that positions or offices are gained by their adherents. Such people stand on the position that their ideals and beliefs dominate any environment they find themselves in.” (New York Times, 2005).

Unfortunately, the North has always been the bedrock of religious crisis. Since 1992, over tens of thousands of people have died from communal-religious conflicts. Plateau, Benue, Taraba, Borno, and Kaduna States constitute the highest figure of casualties. In recent years, incidents of Christian/Muslim violence have become more frequent and bloodier.

Insecurity in Northern Nigeria has reached alarming levels, driven by a complex interplay of socio-economic, political, and structural factors, leading to significant loss of life and widespread suffering. The National Security Adviser, Nuhu Ribadu, reported that over 47,000 lives were lost to insecurity in the North before the current administration took office, highlighting the dire state of security in the region.

The insecurity in Northern Nigeria is attributed to several interrelated factors, including: High levels of poverty and unemployment have fueled discontent and violence, particularly among the youth.

The region is plagued by ethno-religious violence and land-related conflicts, which often result in killings and displacements.

Corruption and ineffective governance have exacerbated the security situation, leading to a lack of trust in government institutions.

The activities of groups like Boko Haram and other bandits, have intensified insecurity, with Boko Haram alone accounting for over 35,000 deaths in the North-East.

The consequences of this insecurity are profound, affecting various aspects of life in Northern Nigeria: Millions have been displaced from their homes due to violence, leading to a humanitarian crisis.

Insecurity has disrupted local economies, leading to food shortages and loss of livelihoods. Many children have been forced out of school due to the violence, further perpetuating the cycle of poverty and insecurity.

To address the insecurity in Northern Nigeria, experts recommend strengthening security institutions including improving the capacity and effectiveness of security forces to combat violence.

Need to encourage community-led peace building initiatives to foster trust and cooperation among different groups.

Initiate economic development issues such as investing in entrepreneurship and job creation to alleviate poverty and reduce the appeal of militant groups.

In conclusion, the insecurity in Northern Nigeria and Nigeria as a whole is a multifaceted issue that requires urgent and comprehensive action from both the government and local communities to restore peace and stability. But, it is not a religious issue. Ethnicity and religion have a curious mix in the matter.

Guide us to the straight path. The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray. (Quran 1:6-7)

Barka Juma’at and a happy weekend

In the name of God, the Most Gracious, the Most Merciful, I wish to thank Allah Subhanahu Wa Ta’ala for His Grace and mercies. Next week, Thursday 25^th December, our brother Babatunde Jose will add another year to his sojourn on this earth. Alhamdulillah, he will turn 76; going up in the evening of life. May it please Allah to bless the new age and may his days be long in good health. Every waking day, we move nearer the grave. May Allah teach us how to number our days and guide us into living a righteous life. For those who have walked with me this far, I thank you all, may Allah accept our prayers and supplications. It is well, even in the well!

Babatunde Jose – +234 803 311 0822

Allah has created the universe in all its diversity, richness and vitality: The stars, the sun and moon, the earth and all its communities of living beings. All these reflect and manifest the boundless glory and mercy of their Creator. All created beings by nature serve and glorify their Maker, all bow to their Lord’s will. We human beings are created to serve the Lord of all beings, to work the greatest good we can for all the species, individuals, and generations of God’s creatures.

 In the Quran, Allah is depicted as the controller of nature, gently driving clouds, merging them, and allowing rain to fall as He wills. The Quran emphasizes the importance of not spreading corruption on earth, which includes theft, fraud, and environmental degradation. As global warming and environmental issues increasingly affect our world, Islamic teachings underscore the need for environmental stewardship, reminding us to respect and care for our planet.

The Quran and Sunnah provide significant lessons on the relationship between humans and the environment, highlighting the moral responsibility to preserve natural resources. Severe weather events, such as storms and hail, are acknowledged but are not overtly tied to apocalyptic signs in Islamic texts. Verse 11 in Surah Az-Zukhruf emphasizes that rain is sent down in measured amounts, reflecting Allah’s control over the environment. There should be no doubt about this.

Islam cautions against wastefulness in resource usage, using terms like ‘Tabdhir’ (squandering) and ‘Israaf’ (extravagance) to convey the importance of balance and conservation. The Quran offers timeless guidance on living harmoniously within our ecological limits, promoting the thoughtful use of natural resources for the benefit of all creatures. This speaks to the flaring of gas in our oil fields.

The Quran explicitly advises against wastefulness, with verses reminding believers of the importance of using resources thoughtfully. Allah says in the Quran: “, but do not waste; verily, He does not love the wasteful.” (Quran 7:31)

By embracing these principles, Muslims can positively impact the environment. The Quran reminds us of Allah’s provisions, such as the creation of the ozone layer, which protects life on earth. Additionally, weather forecasting is viewed as an informed practice based on observing nature. In summary, the Quran provides profound insights that advocate for environmental awareness and responsibility, urging believers to act diligently in caring for the earth.

However, we should be cautious when discussing the issue of climate change in abstraction. The world and the universe were created by an All-Knowing God who apportioned with precision the provisions he has made. “Do not those who disbelieve see that the heavens and the earth were a closed-up mass, then We opened them out? And We made from water every living thing. Will they not then believe?” (Quran 21:30)

Knowing that we would one day transit from one energy source to another in order to maintain the growing population which he had commanded to ‘be fruitful and multiply’, Allah in His wisdom buried hydrocarbon in the soils of Saudi Arabia, Iran, Iraq, Uzbekistan, Nigeria, Angola, United States, Venezuela, Russia and many other countries. God was not stupid; He was provisioning us with sources of energy.

However, in the course of its usage, these gifts of fossil fuel are now turning into our albatross as a result of global warming. Allah has warned us in the Quran to use whatever we were given judiciously without committing excesses.

The Quran sets forth key principles of eco-consciousness that resonate with us as believers. Concepts such as responsible consumption, avoiding wastefulness, and nurturing the land highlight our role in environmental protection. The teachings encourage us to view nature as a divine trust, prompting us to respect and preserve the ecosystem as part of our spiritual obligation.

The Quranic perspective on the environment is not merely a set of guidelines but a comprehensive framework that shapes how Muslims interact with the natural world. These teachings are deeply embedded in the concepts of stewardship, balance, respect, and conservation.

With this in mind, we have a significant role to play in addressing climate change through the lens of Islam. Our faith encourages stewardship of the Earth and making choices that reflect a commitment to sustainability. By incorporating environmentally-friendly practices into our daily life, we can fulfill this Islamic responsibility and contribute to a healthier planet.

According to Islamic teachings, humans are Allah’s vicegerents (khalifah) on Earth see Quran 2:30. The theology of creation emphasizes that humans have a responsibility to manage and protect the environment and to use their abilities in accordance with divine guidance. This stewardship is integral to fulfilling their role as vicegerents on Earth.

The greatest contributor to climate change, if truth must be told, has been the phenomenal industrial and socio economic development of the First World. From coal fired energy sources to oil and gas, the climate effect cannot be overemphasized. There is also the need for heating fuel during winter, without which people in the cool temperate regions would freeze to death.

The People’s Republic of China, the United States, India, the European Union, Indonesia, the Russian Federation, and Brazil accounted for half of all global greenhouse gas emissions. This is an inevitable corollary of industrial development.

The US military is the single largest institutional consumer of fuel in the world. Credible estimates place it in the range of 80 to 90 million barrels of fuel per year. This staggering figure highlights the military’s dependence on fossil fuels and the significant logistical challenges involved in supplying forces around the globe.

Beginning during the second half of the twentieth century, fossil fuel consumption by the world’s militaries grew substantially. As warfare has become increasingly carbon intensive, military aircraft and other large war machines have continued to guzzle massive amounts of gasoline, diesel, and jet fuel. Today’s modern armies, air forces, and naval fleets are consuming fossil fuels at unprecedented rates. In addition to using fossil fuels to power machinery like tanks and battleships, weapons manufacturing also guzzles a significant amount of energy and fossil fuels.

Former Director of the Central Intelligence Agency and retired United States Army General David Petraeus once famously said, “Energy is the lifeblood of our war fighting capabilities” (Crawford, 2019). As the world’s largest military power, the U.S. military is the single biggest consumer of fossil fuels and producer of greenhouse gas emissions in the world. In addition to concerns about climate change, American military officials continue to highlight the national security implications of being overly dependent on fossil fuels.

Since the 1800s, human activities have caused shifts in weather conditions, chiefly because human activity has increased exponentially as a result of the quantum leap of world population.

Burning fossil fuels can cause global warming as it releases large amounts of carbon dioxide and greenhouse gas into the air, which can trap the sun’s heat and increase temperatures. These however cannot be helped. The burning of fossil fuel as coal, oil and gas are corollary of human population development. More than half of the current world population depends on firewood, coal and other fuels for their livelihood.

The pace of Global climate change today is of a different order of magnitude from the gradual changes that previously occurred throughout the most recent era, the Cenozoic. Moreover, it is human-induced: we have now become a force dominating nature. The epoch in which we live has increasingly been described in geological terms as the Anthropocene, or “Age of Humans”.

Our species, though selected to be a caretaker or steward (khalifah) on the earth, has been the cause of such corruption and devastation on it that we are in danger of ending life as we know it on our planet.

This current rate of climate change cannot be sustained, and the earth’s fine equilibrium (mīzān) may soon be lost. As we humans are woven into the fabric of the natural world, its gifts are for us to savour.

But the same fossil fuels that helped us achieve most of the prosperity we see today are the main cause of climate change. In the brief period since the Industrial Revolution, humans have consumed much of the non-renewable resources which have taken the earth 250 million years to produce – all in the name of economic development and human progress.

We note with alarm the combined impacts of rising per capita consumption combined with the rising human population. We also note with alarm the multi-national scramble now taking place for more fossil fuel deposits under the dissolving ice caps in the arctic regions. We are accelerating our own destruction through these processes.

Excessive pollution from fossil fuels threatens to destroy the gifts bestowed on us by Allah – gifts such as a functioning climate, healthy air to breathe, regular seasons, and living oceans. But our attitude to these gifts has been short-sighted, and we have abused them. What will future generations say of us, who leave them a degraded planet as our legacy?

Our planet has existed for billions of years and climate change in itself is not new. The earth’s climate has gone through phases wet and dry, cold and warm, in response to many natural factors. Most of these changes have been gradual, so that the forms and communities of life have adjusted accordingly. There have been catastrophic climate changes that brought about mass extinctions, but over time, life adjusted even to these impacts, flowering anew in the emergence of balanced ecosystems such as those we treasure today. Climate change in the past was also instrumental in laying down immense stores of fossil fuels from which we derive benefits today. Ironically, our unwise and short-sighted use of these resources is now resulting in the destruction of the very conditions that have made our life on earth possible.

Rabbana atina fid dunya hasanatan wa fil Aakhirati hasanatan waqina ‘adhaban-nar: Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire.

Barka Juma’at and a happy weekend