Rahma Roshadi, Indonesia
Indonesia is once again in the global spotlight due to natural disasters. The flash floods that hit Aceh, North Sumatra and West Sumatra recently, did not merely bring mud and puddles. They came with a conscience-striking “load”: large logs, as if they were mute witnesses to a once-forested landscape.
The logs did not come from trees that had fallen naturally due to heavy rains. They came from the trunks of trees that have been massively logged, both legally and illegally, over the years.
Forests have long been converted to monoculture plantations, open-pit mines and large projects that only count profits on paper. Every log that hits a residential neighbourhood has already been knocked down by decisions that ignored ecosystem sustainability.
They are washed away with the overflow of water that roots can no longer hold and soil that has lost its vitality. Every trunk that crashes into buildings, bridges or houses is proof that this disaster was man-made.
In these conditions, we often refer to floods as “natural disasters”. But is it still appropriate to call it that?
Natural disasters usually occur without a human cause, while the disasters we are facing now are the result of decisions that disregard the balance of nature for the sake of momentary material gain. Many policies are made in pursuit of economic growth, but often forget about the growth of human life and all of God’s creation on this earth.
When heavy rains fall on areas that have lost forest cover, the water no longer absorbs into the ground, but flows uncontrollably, dragging away anything in its path.
We may think we are facing the wrath of nature. But actually, we are seeing the consequences of our negligence in maintaining God’s trust over the earth.
Nature: God’s gift
At this point, nature seems to want to convey God’s message that it is not an object that can be mistreated, rather it also needs to be treated fairly as a creation of Allah the Almighty.
From a spiritual perspective, there is something more worrying: the loss of awareness that nature is a gift and God’s trust at the same time. Not many people correlate development with piety. Not many consider that trees, rivers, land and air are Allah’s creations that must also be preserved. It is as if development is simply judged by the rising graph of economic growth without calculating the price that the earth must pay.
Whereas in Islam, humans are appointed as vicegerents on earth (Sahih Muslim, Kitab al-riqaq, Hadith 2742) – a great honour as well as a heavy responsibility. In this context, vicegerents are not rulers who are free to do as they please, but guardians who ensure that the creation of Allah lives harmoniously according to its function and within the framework of divine law. And forests, without a doubt, are one of the greatest trusts.
Allah the Almighty created trees as shields of the earth: stabilising the soil, maintaining water reserves, housing other living things, and filtering the air we breathe every second at no cost. However, humans often see trees only as wood that can be cashed in.
The Quran has warned from the beginning: “Corruption has spread on land and sea because of what men’s hands have wrought […]” (Surah ar-Rum, Ch.30: V.42). And also: “And create not disorder in the earth after it has been set in order […].” (Surah al-A’raf, Ch.7: V.57)
Although typically understood from a spiritual and moral perspective, when looked at in this context these verses act like a mirror to our reality.
A destroyed forest carries with it all its functions. A murky river shows the roots that have been uprooted. Landslides are the cry of an earth that has lost its grip. Meanwhile, raging flash floods are a sign of nature when its balance is violated.
Islam strongly rejects the mindset that sees nature only as an object of exploitation. The Holy Prophetsa even forbade the felling of trees during times of war (Musnad Ahmad, Baqi Musnad al-Ansar wa-min hadith Thawban, Hadith 22428), because trees are a source of life for other creatures of God. That’s an ecological lesson that is unfortunately often lost in modern development traditions.
But in many of today’s policies, that spiritual accountability seems to be missing. Development and growth are calculated in numbers, not blessings. Forests are valued for their potential to export timber or palm oil plantations, not for their role as bastions of life. When humans forget that the earth belongs to God, then destruction is no longer considered a sin; it only appears as a statistic.
Forests are a trust, and when a trust is betrayed, the consequences are not only physical disasters, but also moral losses. More and more often we see humans acting as if the earth is their personal property – free to control, free to destroy, free to exploit for momentary gain.
So in the midst of this environmental crisis, it is important to remember: Islam – from the very beginning – has not only provided us with guidance on worship, but it also provides teachings that protect the entire ecosystem of life.
When a disaster becomes a divine rebuke
Flash floods in various parts of Indonesia are often seen as a result of extreme weather. But upon deeper reflection, these disasters can be understood to be nature’s warning against human behaviour. The warning comes with a painful but clear message: stop the damage before it is too late.
In Islam, natural events always serve a purpose. There is always wisdom for anyone who is willing to use their mind. Allah has warned: “And whatever misfortune befalls you, is due to what your own hands have wrought.” (Surah ash-Shura, Ch.42: V.31)
This verse is not only a guide to faith, but also a scientific explanation: when forests are destroyed, rivers are polluted, and greed is allowed to become the direction of development, the damage will come back to haunt humans in the form of disasters.
The logs that crashed into the settlement were not just a feature of the flash flood. They are evidence of ecological crimes that have been ignored. If the trees had remained standing, their roots would have held back the soil and water, and waves of mud would not have crashed into homes with such force. The cries of families would not be on the news today.
What we face is not only an environmental crisis, but also a spiritual crisis. We often think of worship as a ritual, as if protecting nature is not part of our faith. In fact, the earth is a trust. When that trust is destroyed, we are actually betraying the vicegerency that Allah has given us.
When nature is angry, it is not only the land and buildings that are shaken. Human hearts are also shaken. The raging flood is a loud message that the earth cannot continue to be a victim of a civilisation that has lost its way. It calls humans to return to divine values: balance, prudence and responsibility.
As painful as this disaster is, it is an invitation to repent. An invitation for God’s vicegerents on earth to reawaken to their sacred duties.
Islam preserves life and the balance of nature
In the flow of modern civilisation, it is increasingly easy for humans to feel power over the earth. Forests are considered economic assets, rivers are considered sewers, and air is considered empty space that can be continuously filled with pollution. But Islam comes with a much more sublime view. It places nature not as an object of exploitation, but as a part of life that must be preserved, respected and grateful for its existence.
From the outset of divine revelation, Allah the Almighty guided human attention to view nature as a sign of His greatness. Trees, mountains, wind and water are mentioned as divine signs for those who think (Surah al-Baqarah, Ch.2: V.165). To destroy nature is to ignore God’s signs.
In Islam, humans are indeed given the position of vicegerents on earth, but this position is not a licence to exploit, rather a mandate to preserve.
A true vicegerent does not destroy, but protects and preserves, because the earth does not belong to us. It belongs to Allah. We are only temporary custodians who will one day be held accountable for every tree we cut down and every river we pollute.
Prophet Muhammadsa taught conservation principles that were ahead of their time. As mentioned earlier, he forbade cutting down trees and burning land, even in times of war. Because trees are not just for humans: they are home to other creatures of God, they cool the earth, and they are part of the balance of nature that must be maintained.
He also provided great incentive about planting trees: “If the Hour comes and one of you has a tree seedling in his hand, then if he is able to plant it before the Hour comes, let him plant it.” (Al-Adab al-Mufrad, Kitab al-i’tina bil dunya, Hadith 4)
This hadith teaches that planting trees is not just an economic activity, but part of an act of worship that has eternal value. Even when the world is coming to an end, Islam still commands humans to do good to the earth. So noble is the status of a seedling.
Islamic concepts regarding the environment are not mere ideals, but concrete guidance so that humans do not oppress nature. Even the use of water in ablution is required to be economical, even if it is on the banks of a river (Sunan Ibn Majah, Kitab al-taharah wa sunnanuha, Hadith 425). This simple message has a deep meaning: never waste resources, no matter how small or how abundant.
In a world increasingly caught up in an obsession with economic growth, Islam reminds us that blessings are far more important than material gains. Development that destroys nature may seem profitable in the short term, but it comes at a huge cost to future generations. That is why in Islam, true development is one that brings blessings to the whole of nature, not just to one generation of people.
Islam is the religion of the guardians of life. It rejects excessive greed and enjoins balance as a cardinal principle. If human beings implement these teachings wholeheartedly, the earth will once again become a peaceful, fertile and blessed place as Allah intended.
The Caliph’s mandate: Actionable advice
In the midst of an increasingly evident ecological crisis, Muslims need to look back to the example of spiritual leaders who have always placed the preservation of nature as part of faith. Among the Ahmadiyya Muslim Community, Hazrat Khalifatul Masih Vaa has emphasised that the earth is a trust and planting trees is important, especially where deforestation is occuring.
His warnings are not just words, but are manifested in the concrete action of planting trees across various events by his community. In various countries, at the occasion of Jalsa Salana tree planting activities are sometimes the first item on the agenda to be carried out.
It is not just a symbolic ritual, but a reminder that even our spiritual steps should stand on ecological responsibility. The example teaches that devotion to Allah is not only measured through ritual worship, but also through tangible kindness to the earth.
The Holy Prophetsa said that whoever plants a tree or plant and then its fruit is eaten by humans or animals, it becomes sadaqah jariyah (ongoing charitable gift) on his behalf (Sahih al-Bukhari, Kitab al-muzari’ah, Hadith 2320). This is a very advanced Islamic concept in environmental conservation: protecting nature is not an option, but a path to Allah’s pleasure.
In a world filled with narratives of exploitation, leaders like Hazrat Khalifatul Masih Vaa are present as voices that revive human nature. They remind us that trees are essential to life, not mere commodities, that development does not need to happen through cutting down, but can start with planting. And that great change always begins with a small seed planted with faith.
While world leaders are still talking about climate conferences and carbon commitments that are often hampered by economic interests, a spiritual leader invites his people to take action. It is so simple, yet so meaningful, because the roots of piety also grow from the earth that is taken care of.
Tree planting initiative
Members of the Ahmadiyya Jamaat around the world understand this message as a religious duty that must be translated into action.
In Indonesia, this example has grown into a large movement that directly touches the lives of people and the environment. During the Ahmadiyya Muslim Community’s centenary in Indonesia in 2025, the Jamaat launched the national programme “Green Contribution for the Country”, a commitment to plant 100,000 trees in various parts of the archipelago.
When launching this programme, in light of Huzoor’saa instructions regarding tree planting, the National Amir of Indonesia, Mr Zaki Firdaus, encouraged every Ahmadi adult and child to plant two trees every year.
Activities began in October 2025 and involved simultaneous planting in many locations, and there were also specific activities such as planting 1000 mangrove trees by the Ahmadiyya Jamaat in Bekasi and Bali, showing a real commitment to environmental conservation.
Each branch of the Jamaat is invited to contribute to planting trees that can strengthen the ecosystem: trees to prevent erosion, fruit trees for food security, and vegetation that supports air quality.
This initiative was born from the realisation that Indonesia, with all its beauty and richness, is also one of the countries most vulnerable to ecological disasters. Flash floods carrying logs in various regions reflect the severity of forest destruction. We cannot just blame nature. Humans have taken so much from the earth, so it is time to give back.
What the Ahmadiyya Jamaat in Indonesia is doing is making a statement through its actions, showing that religious people should not just be silent and watch the environment being destroyed.
Now, when some development policies in this country are still fixated on profit and loss calculations and project acceleration, spiritual voices like this are a very important counterweight. Amidst the ambitions of progress that often justify logging, coastal erosion and forest conversion without thinking about the generations that will inherit it, the tree planting movement is a sign that religion still has a role to play in saving the earth.
This movement is proof that love for the Creator cannot be separated from efforts to protect His creation. And from those small stems planted by faithful hands, we witness a hope growing: that Indonesia can still be green, as long as there are people who plant goodness and nurture it with prayer.