Eco-anxiety, burnout and loneliness: Why sustainability work takes a personal toll

Climate Change Coaches Heather Lynch, Katherine Ellsworth-Krebs & Shona Russell explore the impact which working in the sustainability profession can take on personal wellbeing – and give advice on thriving in these careers.

If you asked sustainability professionals why they do what they do, most would speak to their commitment of driving positive change and creating a better future for all living beings.

Sustainability professionals aren’t just working to pay the bills – they’re working to create the best chances of a liveable future for us all.

Yet, despite their commitment, many face significant personal challenges.

This year, we surveyed more than 90 sustainability professionals and conducted in-depth interviews with 28. We asked about the day-to-day realities of working in these roles: their challenges, most important skills and what support would make the biggest impact on their ability to transform organizations and society.

What emerged was clear: the biggest challenges that sustainability professionals face couldn’t be solved with more knowledge or technical skills.

Instead, we found that softer skills were most important for sustainability professionals to develop: learning communication, influencing and persuasion skills and self-motivation, persistence and resilience, were what was needed for them to overcome their main challenges and be more capable of working towards a sustainable future.

Eco-anxiety, burnout and greenwashing worries

Eco-anxiety—grief, fear, and worry about the state of the planet—came up in most of our interviews. Sustainability professionals have a huge amount of knowledge about the climate and ecological crises and, as part of their job, are constantly exposed to information about food insecurity, natural disasters, biodiversity losses and other consequences of climate change.

One interviewee said: “Climate change always has this really heavy, serious weight about it…so thinking about that all the time. I think whether I realise it consciously or not, is something that definitely impacts me”.

These constant existential emotions and fears can make it hard to switch off.

Many of our interviewees feel isolated, often being the only one working on sustainability in their organisation, surrounded by people who don’t share their level of concern for the climate and ecological crises.

Without supportive communities or colleagues, this loneliness deepens the emotional toll, exacerbating eco-anxiety and in some cases leading to burnout and people leaving their roles.

Sustainability professionals are expected to be champions and motivators, at the same time as being accountability holders and challengers for their colleagues.

They’re tasked with driving large-scale change but often lack the resources, authority, or senior buy-in needed to make it happen.

In this way, sustainability professionals find themselves having to cajole colleagues to act without any direct line management or KPIs to underpin their requests. From our survey, 37% felt like their goals were always superseded by business interests and 22% said they felt burnt out by the challenges.

Participants shared they felt like sustainability was “all on them” and they are “the only one who cares”.

When we asked participants if their organisations were responding sufficiently to social and environmental challenges, 76% said “no” or “sort of.”

Many sustainability professionals worried they were contributing to greenwashing in the sense that their organisation, at times, made grand sustainability commitments but wouldn’t follow through and give sustainability professionals the support and the resources internally to make these changes happen.

For example, one participant from an environmentally-focused B-Corp said, that leadership “spent more time in the boardroom talking about branding colours than about sustainability”.

Yet sustainability cannot sit only on the shoulders of a small sustainability team or one sustainability professional in an organisation.

Supporting sustainability professionals to thrive

Systemic challenges like climate change require collective responses and there are opportunities for organisations and professional bodies to support the development of soft skills related to self-motivation, persistence and resilience that sustainability professionals said were essential.

For example, in our survey, 50% of sustainability professionals were keen for group coaching specific to this role, 34% wanted more regular engagement with sustainability professional peer networks and 27% desired 1:1 sessions with a coach or therapist to improve their efficacy at work.

Sustainability professionals are integral to the transformation of businesses and organisations to create a better future for everyone. Their resilience, mental health and well-being is essential for them to continue this critical work.

Here are three ways to support sustainability professionals and those working in the sector to increase the likelihood of achieving systemic transformations:

• Organisations and line managers: Offer professional development budgets for coaching, therapy, or access to peer networks for your sustainability staff. Or, if you only have one sustainability staff member, hire another (even part time). From our interviews it was clear that having more than one person in an organisation concerned about climate and social justice made a world of difference for motivation and momentum.

• Sustainability professionals, know you’re not alone! There are hundreds of thousands of people around the world working in organisations on sustainability, you can find solace in LinkedIn networks, national conferences and peer-support groups. Don’t think this is all on you, find some peers and you’ll discover others who completely ‘get’ the complexities and challenges you’re grappling with and you can learn from and support each other.

• Everyone, ask someone else how the climate crisis makes them feel. If we all made a little more room to talk about what it’s like when you see unprecedented weather events in the news or realise that the next generation may not have the same opportunities you experienced, it takes a weight off those tasked with responsibility for sustainability to hold space for others to process their climate grief and anxiety. We can all contribute to creating a psychologically safe and more open, honest and transparent working environment where we take collective responsibility and respond appropriately to the crises we are faced with.

This piece was originally published on edie on November 27th 2024.

There is no climate justice without Palestinian liberation

Written by Abeer Butmeh from PENGON, Friends of the Earth Palestine*

If the international community is serious about climate justice, it can no longer turn a blind eye to its own hypocrisy and the genocide in Gaza.

The world is witnessing a genocide taking place on screens, and live on social media from Gaza and the West Bank. The death toll is over 43,000 human lives – at least 56% of deaths have been of women and children.

We are shown irreversible devastation wreaked on Palestine at the hands of Israel, but the ties between the violations of international and human rights laws and militarisation are ignored. While these crimes also connect to climate change, adding ecocide to the genocide, no mention of them was visible on the global climate stage, COP29. Why?

The overwhelming human and environmental devastation of Gaza should have been made central at this year’s UNFCCC climate negotiations, to bring about climate justice and put an end to what is absolute impunity. How is it that international climate policy ignores this reality, putting so little value on Palestinian lives, humanity and dignity?

The destruction of Gaza is one of the largest cases of ecocide in recent history

This is part of a continuum that started in 1967 with the occupation and theft of Palestinian land for a colonial regime, while the Gaza Strip has been subjected to an arbitrary and illegal 17-year-long blockade. The current war creates environmental destruction that makes Gaza one of the worst ecocides in recent history.

Since the start of the ecocide, the region has undergone extensive damage to soil, water wells, critical solar energy projects and farms. Since October 2023, over 60% of Gaza’s agricultural land has been devastated or destroyed.

The war has spewed hundreds of thousands of tonnes of CO₂, equivalent to burning 31 million tonnes of coal—the output of nearly 16 U.S. coal-fired power plants running for a full year. In just 120 days, this carbon footprint outpaced the yearly emissions of 26 individual countries and territories. Rebuilding Gaza’s shattered urban landscape will drive emissions even higher, exceeding those of the 130 lowest-emitting nations. Meanwhile, the unlawful use of weapons like white phosphorus fills the air and pollutes the soil with toxic chemicals, compounding the environmental destruction.

Gaza was rendered increasingly dependent on renewable energy sources like solar power, with solar energy projects covering 20% of the area’s household energy needs. Israel has committed itself to decimating critical infrastructure, cutting off a lifeline for Palestinians. This also resulted in the cessation or obstruction of desalination plant operations and wastewater treatment plants. Effects are especially profound for women and girls whose lives and health, as a result of the cascading implications, are threatened due to lack of access to proper sanitation and emergency care. Gender justice is central to the fight for climate justice and the liberation of the people of Palestine.

Shameless peacewashing and greenwashing at COP29

The COP29 was just recently hosted by Azerbaijan, proclaiming the negotiations the “COP of peace” while pressing on as Israel’s leading oil supplier.

In a flagrant attempt to both greenwash and peacewash its global image, Azerbaijan hosts global climate negotiations while accounting for approximately 40% of Israel’s annual crude oil imports that are transported through the BTC pipeline, majority owned by BP and state-owned company SOCAR.

The complicity of Global North governments in Israel’s crimes illustrates what many frontline communities in the Global South go through in terms of climate violence. Peoples and lands are sacrificed to protect the profits of powerful elites and big corporations. It is now more important than ever for climate policy to reflect the exceedingly strong ties between climate change, corporate impunity and colonialism. We demand a ceasefire now, an end to the genocide and a free Palestine. There is no climate justice without Palestinian liberation.

* PENGON / Friends of the Earth Palestine is a member group of Friends of the Earth International (FoEI), an environmental and social justice movement. Founded in 1970, FoEI is the largest grassroots ecologist federation in the world and being dedicated to peace, condemns islamophobia and antisemitism, as well as all forms of racism, militarism, oppression and violence.

Image: At COP29, Abeer Butmeh and fellow activists read aloud thousands of names of Palestinian people killed by the genocide in Gaza. Credit: Bianka Csenki, The Artivist Network

This piece was originally published on Friends of the Earth International on November 28th 2024.

This group is breaking down barriers to nature for Muslim students — one classroom at a time

Aim is help students make connections between sustainable habits and their cultural values.

A group of students note observations during a field trip to Dundas Valley Conservation Area in Hamilton. The trip was made possible by Green Ummah, a non-profit geared to creating an environmental movement within the Canadian Muslim community. (Studio Fadeelah)

A non-profit geared to creating an environmental movement within the Canadian Muslim community has taken its work inside the classroom. The aim is to help students make connections between sustainable habits and their cultural values.

Aadil Nathani, co-founder of Green Ummah — ummah means community in Arabic — said the group was created to help address under-representation in environmental causes among Muslim people as well as other racialized groups.

The organization worked with teachers and the environmental organization Nature Canada to develop a two-week curriculum program taught in both private Islamic school settings and public schools in communities with higher rates of racialized and newcomer Canadians. It's called the Greening Our Communities toolkit. 

Nathani told Laura Lynch, host of CBC Radio's What on Earth, he believes the program is the only one in the world with ready-to-teach packages designed for teachers to engage their students on the topics of Islam and the environment, as well as environmental justice.

"We see these students as the future leaders in the world," said Nathani, who also acts as the group's director of operations and partnerships, and is a lawyer for a Toronto firm by day.

"If we can teach them about their role and responsibility in the environment early, the hope is that when they get into these positions of power later on, they will remember their teachings and act in a more careful and meticulous manner than a lot of folks have been doing for the past hundred-plus years." 

Costs for the outing were covered by Nature Canada. School trips like this often carry a fee that can put them out of reach, especially at schools with high numbers of racialized and newcomer Canadians, said Aadil Nathani, Green Ummah's co-founder. (Studio Fadeelah)

Costs for the outing were covered by Nature Canada. School trips like this often carry a fee that can put them out of reach, especially at schools with high numbers of racialized and newcomer Canadians, said Aadil Nathani, Green Ummah's co-founder. (Studio Fadeelah)

He said Muslim communities in Canada have had limited capacity to get involved with environmental movements — and for good reason.

"I've grown up in a post-9/11 world where a lot of the concerns for the Muslim community have been, first and foremost, safety and security within Canada, within the United States," Nathani said, who resides in Scarborough, Ont, a Toronto suburb. 

He points to tragedies in recent years when Islamophobia has erupted in deadly violence, such as the London, Ont., truck attack by Nathaniel Veltman, who killed four members of the Afzaal family in 2021, and the mosque shooting by Alexandre Bissonnette, who killed six people in 2017.

So far, the curriculum program has been run in Ontario high schools and workshopped at the middle-school level. But Nathani says the group's mandate is national, with online resources such as its Green Ramadan program available to anyone in Canada. The group is also hosting events in Alberta and B.C., including one happening this month with the non-profit NatureKids B.C.

Aadil Nathani is the co-founder and director of operations and partnerships for Green Ummah. (Submitted by Aadil Nathani)

Breaking down barriers to outdoor spaces

Nathani says the "coolest part" about the school-based program is the organization's partnership with Nature Canada, which bills itself as one of the oldest national nature conservation charities in Canada.

Funding from that group's NatureHood program has paid to send students on field trips to national wildlife areas, migratory bird sanctuaries or urban nature sites, such as Rouge National Urban Park in Toronto's east end, he said. 

• Conversations about climate change can quickly go south. Here are 6 ways to make them better

"This has been really unique for us because we also know that newcomer and racialized Canadians face barriers to accessing nature in Canada," said Nathani.

"So we've been able to break those barriers down entirely and actually just send students to do activities in nature spaces, which is great because it builds that connection to the environment and will hopefully lead to the students becoming environmental stewards in the future."

A student from Windsor Islamic High School offers a bowl of seeds to some geese on a field trip to Jack Miner Migratory Bird Sanctuary in Kingsville, Ont., about 45 kilometres outside of Windsor. (Submitted by Green Ummah)

Yavar Mirza, a Grade 11 student from Gibraltar Leadership Academy, an Islamic private school in Toronto, said the two-week program changed the way he views the environment.

"I began to see the natural world not just as, like, a resource for us, but something that is sacred," he said. "It made me realize that climate change is not just a scientific issue. It's a spiritual and moral responsibility that we all have together." 

Mirza says, moving forward, he's committed to upholding the principles that he learned, such as "khilafah, which is basically a stewardship, and amana, which is like a trust that we have to protect the earth." For one thing, Mirza said he plans to be more conscious of his environmental impact by making sustainable choices.

"I would also want to focus on climate justice, especially advocating for solutions that support Indigenous communities and others that are affected by climate change."

Beyond doom and gloom

Nathani says the program was designed to address the problem of students hearing "so much doom and gloom," leading to environmental and climate anxiety. 

"We wanted to let them feel like, yes, there are problems, but we can all collectively be part of the solution," he said.

Anees Chugtai, also in Grade 11 at Gibraltar, said that came through loud and clear.

"The program made me feel a lot more hopeful about humanity's rebuttal against climate change," he said.

"Before the program, I always thought, you know, that the world was just going downhill [and] that we weren't doing anything."

Lilian Tu, a teacher and science department head at Milliken Mills High School in Markham, Ont., said being able to access funds for field trips in nature has been a boon for students at the school. (Submitted by Lilian Tu)

Lilian Tu, a science teacher and department head at Milliken Mills High School in Markham, Ont., said the school has tapped into Green Ummah's curriculum and outdoor education resources for a couple of years.

She said the school is in one of York Region's lowest-income neighbourhoods, which sometimes means participation in field trips — which often carry a fee paid for by families — is out of reach. She said Green Ummah was able to fund "an amazing field trip at an outdoor centre," which was a first for many of her students.  

Then last semester, Green Ummah funded a tree planting outing facilitated by Friends of the Rouge Watershed in Toronto's east end. Tu said many of the students weren't aware that this natural area was so nearby, and that it was empowering for them to learn that by planting a couple of trees, they could be capturing a lifetime of carbon for a family.

"So these kids made a significant contribution [through] this one-day field trip."

But the other great thing to see was the kids just having a good time together outside.

"They're creating spaces for trees to grow and making a huge difference, but they're also just playing as well."

Brandie Weikle is a writer and editor for CBC Radio based in Toronto. She joined CBC in 2016 after a long tenure as a magazine and newspaper editor. Brandie covers a range of subjects but has special interests in health, family and the workplace. You can reach her at brandie.weikle@cbc.ca.

This piece was originally published on CBC Radio - What on Earth on October 6th 2024.

Could religion provide answers for climate anxiety?

Simon Fraser University's faculty of environment and its Multifaith Centre have collaborated on a pilot project to help students dealing with climate anxiety. The Ecological Chaplaincy Project launched in January. (Simon Fraser University faculty of environment)

Climate grief is a growing issue among youth in Canada, and as extreme weather events become more frequent, universities such as Simon Fraser University in Vancouver are looking at implementing ways to tackle the accompanying anxiety.

The school's faculty of environment and its Multifaith Centre have collaborated on a pilot project to assist students with this problem. The Ecological Chaplaincy project, which was spearheaded by religious studies and environmental ethics lecturer Jason Brown, launched on Jan. 29. 

"My students have expressed just the sort of low-level and background anxiety about … what's happening when there's weird weather or wildfire smoke," Brown told What On Earth host Laura Lynch. 

"Some of them admit, almost flippantly, they don't want to have kids or they think it might be irresponsible to have children. Others feel hopeless and helpless, so they are almost not sure why they're continuing with their degrees if it feels like the future is kind of slipping between their fingers," said Brown, who is SFU's first appointed ecological chaplain.

According to a 2023 study out of Lakehead University in Ontario, young Canadians aged 16 to 25 are experiencing a sense of loss related to climate change. The study reported that more than 50 per cent of study participants experience fear, anxiousness and feelings of powerlessness. Meanwhile, more than 70 per cent claim the future frightens them and more than 75 per cent report the climate crisis is affecting their mental health.

The Ecological Chaplaincy project was born of Brown's need to support students in processing their climate-related emotions. But his students aren't the only ones. Ernest Ng, SFU's Buddhist chaplain, has heard similar sentiments from his students.

Ng believes religion helps people understand their relationship to themselves and the environment and is a useful device in tackling ecological grief.

"I think one important [Buddhist] teaching and one important perspective is to see our interconnectedness with nature in the world," Ng said. "Very often … we talk about nature or we talk about the ecosystem as if we are outside of it, like we are not part of it."

Ng maintains that humans are inseparable from the natural world and that we must become more aware of how our actions and behaviours affect the planet. Practising mindfulness is an essential part of reducing harm to the environment, he said.

Despite just launching in January, Brown is already thinking of ways to incorporate chaplains from other religious traditions to ensure the project is as inclusive as it can be.

"The interesting thing that we're seeing in our times is that a lot of people are letting go of labels and identifications with religion," Brown said. "And so one of the words that I use for that is an 'interpath' dialogue. That would include dialogue with Indigenous peoples, conversations about reconciliation, but also the unaffiliated or the none-of-the-above category."

Brown hopes to arrange talking circles with the chaplaincy program, forest walks in nearby Burnaby Mountain and other activities that incorporate mindfulness and encourage students to connect to a sense of place in the world, away from their desks and without phones.

Brown hopes these kinds of activities can help students process their climate anxiety and replace it with hope.

"Grief and love [for the planet] are deeply entangled and deeply intertwined," Brown said. "And so if we want to talk about climate grief, we have to talk about love."

— Dannielle Piper

This piece was originally published on CBC Radio - What on Earth on February 22 2024.

What are the teachings of Islam on Environmental Protection?

As grave climate change continues to ramp up, higher temperatures and heat waves are making the Hajj, an annual pilgrimage of Muslims to Makkah in Saudi Arabia, increasingly risky, especially for participants with vulnerable health condition.

In the Middle East and North Africa, the climate is warming at alarming rates. It has been reported by researchers that Saudi Arabia is warming at a rate 50 per cent higher than the rest of the Northern Hemisphere.

The timing of the Hajj pilgrimage is based on the lunar Islamic calendar and it shifts approximately 10 to 11 days earlier each year in the Gregorian calendar. This means Hajj can occur in different seasons over a 33-year cycle. Currently, Hajj is being held during the summer months, leading to extreme heat risks.

Every year, about 2 million people undertake the Hajj. The ritual includes about five days of activities and a significant portion of it involves being outside in the open air. In recent years the strenuous rituals of the Hajj undertaken during 50°C daytime temperatures followed by hot nights poses a severe risk of death.

In 2024 nearly 1.8 million pilgrims travelled to Makkah and performed the required series of rituals under the blazing sun amid extreme heat and humidity followed by a night under the open sky. The temperature at the Grand Mosque in Makkah during the period of Hajj in 2024 reached as high as 51.8°C. 2024 Hajj has been overshadowed by disaster and tragedy, with the record number of death of 1,300 pilgrims, mostly due to heat exhaustion and heat related complications.

Researchers have predicted from their studies that because of climate change there is an increasing risk to pilgrimage in coming years. Because, the conditions of heat and humidity in the areas of Saudi Arabia where the Hajj takes place could worsen, to the point that people face ‘extreme danger’ from harmful health effects.

The timing of the Hajj will be shifted in the hottest summer months around 2050 posing serious risks to the participants. Planning for countermeasures may thus be needed to face that challenge. Saudi Arabia has also experienced an increase in excessive rainfall events in recent years, particularly towards the end of summer and into the fall. These torrential downpours and thunderstorms have caused significant flooding in regions such as Makkah and Jeddah. As climate patterns continue to change, the occurrence of such rainfall could align with the Hajj season, creating additional hazards for pilgrims.

Climate change is making Hajj increasingly dangerous; that indicates a sign of the global need to cut greenhouse gas emissions. Being the world’s fourth biggest fossil fuel exporter, Saudi Arabia itself is contributing significantly for the global warming by exporting the very product that is driving these heat extremes.

Muslim-majority countries must also contribute to alleviating the impact of climate change by adopting responsible climate policies. Governments of industrialized and Muslim-majority countries must implement effective plans to quickly decarbonize their industries and scale up renewable energy development and phase out fossil fuels. It is crucial to take substantial measures to cut the greenhouse emissions to prevent global warming and climate change; without those measures, the dangers would be even greater.

Apart from the Muslim community’s Hajj issue, environmental degradation has become a global concern that affects not only humans but also the natural ecosystems around the world. Many people and countries around the world have already been facing severe consequences of environmental changes. Sooner or later every country and every nation has to face the challenges caused by environmental degradation.

Therefore, environmental protection has become a growing concern for every country irrespective of its location on the world map. Islam lays out a code of conduct, tolerant and friendly to every members of the society as well as to the ecosystem. Standing on the face of worldwide devastating environmental degradation it has become very important to understand the Islamic perspectives on environmental protection and act accordingly.

Causes and Impacts of Pollution

Environmental pollution is mainly caused by human activities that lead to undesirable changes in the environment and ecology. Every living being, plant, and non-living element is connected in a vast network of relationships and interactions. The destruction of one element of nature can have a chain effect on the entire ecosystem.

Burning of fossil fuel, forest wildfires, demolition of buildings, industrial waste, mining, wastes from agricultural activities, improper waste management, rapid urbanization, population growth and various other reasons contribute to it.

The burden of pollution is shared by developed and developing nations alike. Pollution affects the very factors which support life, such as the air we breathe, the water we drink and at large, the ecosystems we depend upon. Thus, pollution appears as a dangerous threat to life on the earth. One of the greatest challenges of pollution is that it causes extreme harm to the health of humans and other living beings giving rise to mortality rate. Pollution has its negative impacts on the economy as well.

Other socio-economic impacts of pollution include food insecurity due to decreased agricultural yield, forced migration due to water crisis etc. Pollution causes depletion of ozone layer giving access to UV rays to enter the earth that adversely affect human health, plants and crops. Environmental pollution also causes global warming. The greenhouse gases trap the heat in the earth’s atmosphere, increasing the temperature at an alarming rate.

Understanding the Nature

The environment covers the entire area inhabited by humans and other creatures. Our entire surroundings including our dwelling houses, the neighborhood, the trees, the animals, the birds, the ponds, the lakes, the rivers, the seas, the clouds, the rain, the sunshine, the wind and everything we see and feel around us, together make the nature or environment. Just like human, nature is also a living creature, created by Allah Subhanahu Wa Ta’ala (SWT).

Therefore, we must try our best to understand nature as how we understand human being. Allah (SWT) has given us eyes, ear and intellect. These are the main tools which we use for understanding and acquiring knowledge of the physical world. With the help of these tools we can also spell out the language of the nature. We can understand that nature is a part of our life, a part of our society.

Humans are part of Allah’s creation and have a close relationship with the surrounding nature. We cannot survive without the nature just as a child cannot survive without motherly care. Nature is like our mother’s womb, mother’s lap and mother’s caring hands without which we cannot think of our existence.

Environmental protection is an important element to ensure the continuity of human life in this world. If we can understand the nature and can establish love and deep relationship with it we can only preserve the nature essential for our survival. As Muslims we always need to think of the wellbeing of the entire humanity and behave responsibly for the protection of the environment.

Nature is a Sign of Allah

The Almighty Creator has created the nature as a sign of Him so that peoples ponder over it and oblige to Him. In many verses of Qur’an Allah (SWT) has reminded us of His signs. A few of such verses are cited below.

وَٱلْأَرْضَ مَدَدْنَـٰهَا وَأَلْقَيْنَا فِيهَا رَوَٰسِىَ وَأَنۢبَتْنَا فِيهَا مِن كُلِّ زَوْجٍۭ بَهِيجٍ

“And the earth – We spread it out and cast therein firmly set mountains and made grow therein [something] of every beautiful kind, Giving insight and a reminder for every servant who turns [to Allah ].” – [Qur’an 50:7 & 8]

يُنبِتُ لَكُم بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَابَ وَمِن كُلِّ الثَّمَرَاتِ إِنَّ فِي ذَلِكَ لآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ

“He causes to grow for you thereby herbage, and the olives, and the palm trees, and the grapes, and of all the fruits; most surely there is a sign in this for a people who reflect.” – [Qur’an 16:11].

وَهُوَ ٱلَّذِىٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِۦ نَبَاتَ كُلِّ شَىْءٍ فَأَخْرَجْنَا مِنْهُ خَضِرًا نُّخْرِجُ مِنْهُ حَبًّا مُّتَرَاكِبًا وَمِنَ

ٱلنَّخْلِ مِن طَلْعِهَا قِنْوَانٌ دَانِيَةٌ وَجَنَّـٰتٍ مِّنْ أَعْنَابٍ وَٱلزَّيْتُونَ وَٱلرُّمَّانَ مُشْتَبِهًا وَغَيْرَ مُتَشَـٰبِهٍ

 ٱنظُرُوٓا۟ إِلَىٰ ثَمَرِهِۦٓ إِذَآ أَثْمَرَ وَيَنْعِهِۦٓ إِنَّ فِى ذَٰلِكُمْ لَـَٔايَـٰتٍ لِّقَوْمٍ يُؤْمِنُونَ

“And it is He who sends down rain from the sky, and We produce thereby the growth of all things. We produce from it greenery from which We produce grains arranged in layers. And from the palm trees – of its emerging fruits are clusters hanging low. And [We produce] gardens of grapevines and olives and pomegranates, similar yet varied. Look at [each of] its fruit when it yields and [at] its ripening. Indeed in that are signs for a people who believe.” – [Qur’an 6:99]

Observing the nature and contemplating on it is a very important aspect of a Muslim’s spiritual journey. In the above verses Allah (SWT) commands us to ponder over His creations to realize that His dominion encompasses every necessary elements of the Universe. Looking around ourselves, the sky, the mountains, the trees, the oceans, the alternation of the day and night, and everything else, we can realize the state of perfection of Allah’s creations.

The ordered ecosystem with a plentitude of natural being is a sign of Allah. We need to realize that the universe is a sign pointing to something beyond itself without which the universe, with all its natural causes could not stand. All of these signs manifest a great proof that Allah is the One and Only, the True God.

Perfection in the Creation

Allah (SWT) has perfectly created this universe and has drawn attention of the mankind to it in the Qur’an:

ٱلَّذِى خَلَقَ سَبْعَ سَمَـٰوَٰتٍ طِبَاقًا مَّا تَرَىٰ فِى خَلْقِ ٱلرَّحْمَـٰنِ مِن تَفَـٰوُتٍ فَٱرْجِعِ ٱلْبَصَرَ هَلْ تَرَىٰ مِن فُطُورٍ

“It is He who has created seven heavens, one above the other. You can see no flaw in the creation of the Beneficent God. Look again. Can you see faults? Turn your eyes again and again. Your gaze turns back dazed and tired.” – [Qur’an 67:3 & 4].

Allah (SWT) has left no flaws in His creation. He has created this world with full perfection and set natural rules so that it remains functioning and sustainable till the time He wants.

Long before creating the humans Allah (SWT) created this beautiful world comprising of seas and rivers, mountains and plains, trees and herbs, birds and animals, water and air, clouds and rains, nights and days and every necessary thing that altogether has constituted a balanced ecosystem for the comfort of the human beings. Allah (SWT) sent the humans on the earth when it became perfectly ready for their dwelling.

Purpose of Creation of the World

Allah (SWT) has a purpose behind His every creation. Allah’s purpose in creating the earth is to make man think of the perfectness in the creation of the earth and trust in His power, majesty and wisdom. He has created all the necessary elements for humans in the nature for their convenience and happiness in this life. He has provided us with the things we need to survive successfully and flourish in this world and we are obligated to take care of them and preserve them for future generations.

Allah (SWT) wants that humans should enjoy the blessings and bounties of Him, reflect on their Creator and prostate to Him in gratitude. He also teaches us to love the nature and His creations which will enhance our faith and love towards Him. In Islam morality has been placed at the core of the relationship between humans, nature and God.

Morality plays the key role in taking care of the nature and preservation of the environment.

Humans are Vicegerents to the World

The Almighty Creator Allah has created and sent the humans to the earth as His Vicegerents. When the Great Creator Allah (SWT) decided to create Adam, He told the Angels that He is going to create His ‘Khalifah (خَلِيفَةً)’, Vicegerent on earth. In the Qur’an Allah says:

وَإِذْ قَالَ رَبُّكَ لِلْمَلَـٰٓئِكَةِ إِنِّى جَاعِلٌ فِى ٱلْأَرْضِ خَلِيفَةً قَالُوٓا۟ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا

وَيَسْفِكُ ٱلدِّمَآءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ قَالَ إِنِّىٓ أَعْلَمُ مَا لَا تَعْلَمُونَ

“When your Lord said to the angels: Indeed I am going to set a viceroy on the earth, they said: Will You set in it someone who will cause corruption in it and shed blood, while we celebrate Your praise and proclaim Your sanctity?’ He said: Indeed I know what you do not know.” – [Qur’an 2:30]

From this verse we know that the Great Creator Allah (SWT) has appointed humans as Khalifah on earth. The privilege of humankind as Khalifah on earth implies that it is an immense responsibility for them from Allah (SWT) to act as trustee for the preservation of His creations including the nature.

Islam recognizes that human beings are the custodians of the earth and all that is on it, including vegetation, animals, oceans, rivers, deserts, and fertile land. Islamic teachings emphasize the idea of ‘amanah (أمانة)’ or trust in connection to preserving any wealth or valuables for certain period and returning to the owner as it is at the end of the period.

In this case, amanah refers to the nature and its resources that humans should take care and preserve its characteristics so as to sustain its functionalities for present and future generations.

The trusteeship assigned to humans is not about dominion, mastery or control over any part of the creations, but is a responsibility of careful cherishing and preservation of qualities and functionalities of nature so that the comforts and benefits to the creations of Allah (SWT) are never disrupted. They will be answerable for the just and responsible discharge of this trusteeship in accordance with Divine Laws.

Our Responsibility as Khalifah

We as Khalifahs or leaders of this world are responsible to administer this world as best as possible, in line with the purpose of our creation. It is our responsibility to take care of our nature’s condition and protect and safeguard it from all kinds of damage and risks.

As responsible trustees we have to manage the ecosystem in the earth carefully and to make sure that it functions sustainably.

Allah is Al Wahab, the Gifter who has gifted us with abundant creations. All these creations have been made subservient to us for our convenience and comfort. It is our responsibility to be extremely mindful of each and every creation and resource that are Niyamah or blessings from Allah (SWT). Hence every Muslim has a moral responsibility towards safeguarding His creations. We will be questioned in the afterlife about what we have done to ourselves, to other creatures, and to this world at large.

Being Allah’s Khalifah on the earth we have to work in the way He wants. When we do not act according to the assignment of Allah, His wrath will prevail on us. Natural disasters and many other calamities may befall on us because of Allah’s wrath.

Supposedly, we as the trustee must look after the earth which is dying nowadays as a result of human activity.

Allah has guided us by giving us the Qur’an as the manual to follow. Following the guide lines in the divine manual, we must treat the environment which has given us many benefits in all perspectives such as health, incomes, shelter, protection and many more.

Men and nature both need each other in order to survive; so why don’t we keep and maintain these huge blessings from the Wise Creator? May Allah (SWT) guide us and help us in living in a way that serves His purpose.

Management of Nature is Manifestation of Faith

In Islam righteous deeds are considered manifestation of faith. ‘Ihsan’ or to be kind to the members of the ecosystem, living or nonliving, is a great righteous deed to Allah. So, doing Ihsan to anybody or anything is an expression of faith to Allah the Almighty. All actions of Muslims should be so oriented that it earns Allah’s pleasure only and no materialistic benefit. Such deeds enhance the faith of an individual to a great extent.

As trustees of Allah (SWT) on earth we are responsible for good management of environment. Management of environment is a character of Ihsan and it earns Allah’s pleasure. The Muslim individuals who are engaged in the environmental management will be highly rewarded for this act in the hereafter. In Islam management, distribution and utilization of the resources of the nature are righteous deeds which enhance our faith, and are considered as a means to achieve closeness to Allah (SWT).

Universe is Created in Measure and Balance

Allah (SWT) has created the universe in such a way that every necessary element has been made in exact proportion and set at exact place establishing a balance state. It is stated in the Qur’an:

إِنَّا كُلَّ شَىْءٍ خَلَقْنَـٰهُ بِقَدَرٍ

“Surely We have created everything according to a measure.” – [Qur’an 54:49]

The holy Qur’an teaches that the universe has been created in measure, balance and order and humans should refrain from disrupting it. Production of waste that affects the ecosystem may be considered as transgression in balance or measure.

In numerous instances it is mentioned in the Qur’an that humankind should maintain the order in creation and should not cause corruptions in the world after it has been set in order. We find such an instruction in the following verse:

وَلَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ بَعْدَ إِصْلَـٰحِهَا وَٱدْعُوهُ خَوْفًا وَطَمَعًا إِنَّ رَحْمَتَ ٱللَّهِ قَرِيبٌ مِّنَ ٱلْمُحْسِنِينَ

“Hence, do not spread corruption on earth after it has been so well ordered. And call unto Him with fear and longing: verily, God’s grace is ever near unto the doers of good!” – [Qur’an 7:56]

By treating the natural world as the dumping ground in everyday commerce we risk disturbing the delicate ecological balance that exists in nature. In this regard we should remember the words of Allah:

وَأَقِيمُوا۟ ٱلْوَزْنَ بِٱلْقِسْطِ وَلَا تُخْسِرُوا۟ ٱلْمِيزَانَ

“And keep up the balance with equity and do not make the measure deficient.” – [Qur’an 55:9]

The balance that exists among different components of our earth system has strong correlation within ecological limit and must not be transgressed at any level. Every kind of thing is produced in the earth in due balance and measure. Balanced usage of the natural bounties, reasoned actions in preserving the balance should be the guiding factors in utilizing the resources of the earth.

Disasters are the Consequence of Human Acts

Disasters that plague the world today are the result of irresponsible human acts. Man’s hands lately cause much destruction to our world. In this connection we should remember the word of Allah (SWT) in the Qur’an:

ظَهَرَ ٱلْفَسَادُ فِى ٱلْبَرِّ وَٱلْبَحْرِ بِمَا كَسَبَتْ أَيْدِى ٱلنَّاسِ لِيُذِيقَهُم بَعْضَ ٱلَّذِى عَمِلُوا۟ لَعَلَّهُمْ يَرْجِعُونَ

“Corruption has appeared on land and sea, because of what people’s hands have earned, in order to make them taste some of what they have done, so that they might return . ” – [Qur’an 30:41].

The term ‘fasad’ or corruption used in the above verse can be interpreted as all types of corruption including negligence to environment, perversion and imbalanced use of natural resources that are prevalent in today’s age. This verse states that all the damage done to land or to the oceans is due to unjust human actions.

Allah Almighty created the earth and has established natural rules that govern its functionalities and phenomena occurring on it. If the system is disrupted, there will be natural disasters that affect our lives as pointed out by Allah (SWT) in the above verse.

Every misfortune that happens to us is nothing but what we earn by our deeds violating the natural rules of Allah (SWT).

We need to realize that the various disasters and environmental damage that occur around the world are caused by the greed and carelessness of humans themselves. Therefore, Muslims are urged to be careful and must have a moral obligation to protect the environment and ensure that the rights of all living beings are respected.

Environmental Care Practices in Islam

Allah (SWT) has endowed the earth with an abundance of creations which are interdependent on each other in an intricate way for their growth and sustenance establishing a balanced nature or ecosystem. Islam encourages us to look at the nature and contemplate on the majesty of the Great Creator. Protecting the environment is the responsibility of every Muslim since it is closely related to religion.

If we develop good practices with an intention to protect Allah’s nature as well as the earth, the only dwelling place for us, we may hope to gain His pleasure and rewards. Being appointed by Allah as His Khalifah to the earth Muslims are obligated to manage the creations and natural resources in the best possible way to preserve its quality and maintain a balance in the ecosystem.

Environmental awareness and protection of natural resources is an integral part of Islamic belief. As viceroys of Allah on this earth, we have to protect our environment including soil, air, water, animals, tree and every other component of the nature and utilize natural resources in a sustainable manner in order to ensure that Allah’s bounties continue.

Islamic ideals suggest many guidelines and practical practices that promote environmental protection. Some of them are outlined below.

(i) Restrictive Use of Natural Resources: Wastage or misuse of anything is strictly prohibited in Islam. Allah says in the Qur’an:

إِنَّ ٱلْمُبَذِّرِينَ كَانُوٓا۟ إِخْوَٰنَ ٱلشَّيَـٰطِينِ وَكَانَ ٱلشَّيْطَـٰنُ لِرَبِّهِۦ كَفُورًا

“Surely the wasteful are like brothers to the devils. And the Devil is ever ungrateful to his Lord.” – [Qur’an 17:27]

This verse states that if we commit waste, we are like Devil’s brothers. Thus wasting and misuse of anything is sinful in Islam. From that, we know how important it is that we should be prudent and avoid wastage in our life. Muslims cannot indulge in misuse of any natural resources gifted by Allah (SWT).

Water is an important natural resource for survival. The lack must have a big impact on everyone. Muslims are encouraged not to waste water and to use it wisely to refrain himself from doing sin. There are other valuable natural resources such as petroleum products (oil, gas and coal), biomass, minerals, oars, rocks and others. Forests and woods, fish and animals are also important resources. We have to use them very cautiously so that no wastage occurs in any case.

(ii) Adopting Measure to Minimize Pollution: A major objective of Islamic teachings and traditions of Prophet (ﷺ) is to build and maintain a healthy and clean environment which is free from any source of pollution and misuse. It is incumbent upon each of us to be extremely mindful so that our activities do not pollute the natural resources that are Niyamah or blessings from Allah (SWT).

Islamic ideals strongly condemns dumping garbage everywhere, dumping waste including chemicals directly into the sea and river, releasing factory smoke into the air, doing open burning and other such activities that may cause degradation of environment and affect the life of human, animal and any other living being. Doing harm to people and any members of the ecosystem is considered as great sin in Islam.

Muslims have to refrain from any polluting activities since he has to answer for the misdeeds in the life afterwards.

(iii) Protection of Trees and Plants: Islam emphasizes the importance of protecting the environment by asking its followers not to cut down trees, pollute rivers and air. In fact, in Islam, agriculture and planting trees is one of the noble jobs and are highly encouraged by Allah (SWT) and Prophet (ﷺ). Many verses of the Qur’an mention various crops and fruits. Agriculture and farming can bring a person closer to Allah (SWT).

This is because the sign of the greatness of Allah (SWT) can be seen clearly in the process of growing crops and plants. Muslims are urged to plant trees and participate in reforestation efforts. Prophet Muhammad (ﷺ) also taught his people to always protect animals and plants. The Prophet (ﷺ) encouraged tree planting and said the Almighty Allah would consider tree planting as a charity (Narrated in the Hadiths of Bukhari and Muslim).

(iv) Responsible Consumption: Allah does not like anyone who generally indulges in any kind of excess or unnecessary usage. Allah says in the Qur’an:

يَـٰبَنِىٓ ءَادَمَ خُذُوا۟ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ وَكُلُوا۟ وَٱشْرَبُوا۟ وَلَا تُسْرِفُوٓا۟ إِنَّهُۥ لَا يُحِبُّ ٱلْمُسْرِفِينَ

“Children of Adam, take your adornment at every place of prayer. Eat and drink, and do not waste. He does not love the wasteful.” – [Qur’an 7:31]

Muslims are encouraged to be responsible consumers and avoid overdoing it. Excessive and unnecessary consumption is discouraged in Islam and is a punishable sin. Most of the world’s environmental issues in recent times are caused by wasteful activities of human beings and their excessive consumerism.

Following the Islamic principles and practices of environmental protection, it is possible to create a healthier and more sustainable world for future generations. It is the duty of all Muslims to be aware of and try to prevent any harm that may befall on the environment and positively contribute to its regeneration and growth. It is also important that we make the best use of the natural resources to enable future generations to live in a quality environment. Islam shows the way how to behave with nature and save it from any kind of damage.

Reduction of pollution and judicious utilization of the natural resources is the only way to protect the humanity from the sufferings of extreme climate. It is high time to take concerted effort and effective measure by all the nations to turn down environmental pollution significantly to improve climate situation over the globe. Such a concerted effort can only present a green world to its inhabitants and then the pilgrims can perform‘green’ Hajj free from hazards of extreme heat.

This piece was originally published on Wisconsin Muslim Journal on August 6th 2024.

Wisconsin Muslim Journal, published by the Milwaukee Muslim Women’s Coalition, is the first media organization that reports news and information about the Muslim community in the state of Wisconsin.

Mosques Encouraged to Go Green

God has appointed humanity as trustees of Earth. Unfortunately, humanity’s increasing footprint is causing unprecedented resource depletion and environmental degradation. Our fossil fuel consumption is rising, while the planet’s forests, pastures, farmland, fisheries and water systems are dwindling. Sea levels and global temperatures are also rising, and climate change has become one of the largest threats to our existence. 

Our goal is to convince mosques and Islamic centers to play a crucial part in explaining to our community about our impact and responsibility so that it might become eco-friendly, an oasis of sustainability safeguarding the natural balance.

This year, seven mosques/Islamic centers submitted their nominations for the ISNA 2024 Green Masjid Award. Each of them has a Green Committee, delivers khutbas on environmental issues and has initiated similar measures over the years.

Masjid At-Thohir (Los Angeles)

Located in Los Angeles, this mosque uses energy-efficient light fixtures, sensors and smart thermostats. Water sensors adorn its faucets and ablution fixtures, and low-flow water fixtures retrofitted with 0.5 GPM aerators minimize water consumption. In addition to its recycling and waste management and materials programs, some members collect cans and California Redemption Value items for recycling. The use of plastic and Styrofoam plates and cups at events has been reduced. During Ramadan, reusable plates cut waste in half. 

The Milwaukee Islamic Dawah Center

This center encourages the community to become more eco-friendly by having the youth cultivate its community garden every summer. Along with lowering the amount of food wasted, limiting the use of Styrofoam products and urging the use of paper products for events, they also recycle paper products from their daily food pantry and try to lower food waste. Their pantry distributes 1 million pounds of food and resources to the needy. 

Masjid Al-Qur’an (Milwaukee)

This Milwaukee-based masjid’s Green Committee facilitates the upgrades, development and implementation of environmental stewardship to the mosque’s infrastructure and its increased biodiversity and eco-health. Existing educational programs and activities focus on the environment. Through their recycling and waste management programs, team members seek to minimize the use of non-recyclable materials, collect water waste from used bottles for indoor/outdoor plants and reduce the use of plastics and Styrofoam. 

Six beehives have been employed to inform the community, via lectures and harvesting events, about the bees’ critical role in the environment. Members plant fruit trees and harvest the produce yearly. Their organic vegetable garden uses no environmentally harmful products. The team encourages the use of reusable water bottles by installing water-refilling stations and of using energy saving light fixtures, smart thermostats and low-flow water fixtures.

The Islamic Community Center of Potomac (Md.)

This community center is characterized by solar panels, energy-efficient light fixtures, smart thermostats and low-flow water saving fixtures. No plastic bottled water is in sight, and eco-friendly paper plates are becoming the norm. Its educational program and community activities are focused on reducing the center’s carbon footprint. Other features are a tree planting program, a vegetable garden, and explanations of how to reduce, reuse, recycle and compost during Ramadan. All Styrofoam products are forbidden. 

The Roswell Community Masjid (Georgia)

This masjid uses energy-efficient lights, thermostats, low-flow water fixtures and paper products. It has rejected bottled water and Styrofoam products; and features a community garden and waste management program. Its Green Team discusses humanity’s religious and moral obligation to environmental stewardship and how to incorporate it into daily life. 

In addition to river cleanups, tree plantings, an onsite compost and other related efforts, members use compostable food service materials and work with local environmental groups. Single-use plastics and disposable water bottles have been replaced by water-filling stations or water brought from home. Compost containers have been inside the facility so food scraps can be composted at the masjid’s community garden. 

The Green Team is helping design a new facility as a regenerative house of worship, as well as a certified “living building,” in which environmental stewardship of the mosque is reflected as an integral part of Islam.

The Islamic Center of Evansville (Indiana)

The Green Committee’s focus at this center is to reduce food waste and recycle and minimize the use of plastic materials at all community events. The Landscape Committee plants trees, shrubs and flowers. They also have khutbas about the environment. Three hundred electric light bulbs have been replaced with energy-efficient LED bulbs. Programmable digital thermostats also help save energy. 44 solar panels were installed during 2021 and 47 more were added for the new activity center. Biodegradable paper products are used for all social events, and bottled water is forbidden. 

Forty-four trees have been planted to sustain a green landscape. An active recycling and waste management program has been set up with separate bins. The team hosts educational lectures on the principles of Reduce, Recycle, Reuse, and Rethink. 

The center received the Interfaith Power and Light’s “Cool Congregation” runner up award of $500. In 2022 it received the EPA’s “Energy Star” certification. Today, it is still the only mosque in this country to receive this designation out of 39,000+ houses of worship.

The Muslim Community Center of Chicago

In addition to having an educational program on environmental stewardship as part of Islam, this center has developed recycling, reuse and waste management programs; published articles about the environment and the Prophet’s sunnah in a mosque newsletter; and created a vegetable garden and raised monarch butterflies. 

During Ramadan, they replaced water bottles with eco-friendly cups, water tanks and hand pumps. They have installed bottle-filling water fountains, sold reusable water bottles, turn off lights when not in use, advocate purchasing reusable décor, recommend reusing clothing and encourage guests to bring their own cups, mugs and utensils. 

Their current goal is to acquire a commercial dishwasher to reduce the need for disposable plates. The team and others participate in green activism with many local organizations and conduct an energy and water use audit. MCC also won the Greener Morton Grove Award for excellence in our awareness efforts.

These seven congregations are role models of committed and concerned individuals working hard to reduce their respective carbon and ecological footprints via upholding the trust given to humanity by God. The ISNA Green Initiative Team thanks all of them for participating and hopes they can strengthen their efforts in this regard. We encourage all others to follow suit by accessing isna.net/isna-green-initiative and getting involved.

ISNA’s Green Initiative Team: Huda Alkaff, Saffet Catovic, Nana Firman, Uzma Mirza and Saiyid Masroor Shah (chair).

This piece was originally published in Islamic Horizons on their July/August 2024 Issue.

5 reasons why people of faith are a powerful force in the fight against climate change and environmental crises

By Mehdi Leman

Whether religious or atheist, faith guides many of us. Simply because success is not guaranteed in most struggles. Our energy and motivation sometimes find their source beyond logic and rationality. Here are five reasons why people of faith can be a powerful force for a liveable planet.

1. 85% of the world’s people identify with a religion: a powerful force that can move mountains

Research has shown that over 5.8 billion people on our planet consider themselves to belong to a religious community. That means about 85% of the people on Earth identify with a religion.

Half of all schools and 40% of health facilities in some countries are owned or operated by faith groups, hence the importance of ensuring, as Ummah For Earth and many other groups are doing, that the training of faith leaders incorporates environmental issues and raises awareness of ecology in both theory and practice. 

In addition, faith-related institutions own almost 8% of the total habitable land surface – and constitute the world’s third largest group of financial investors. The issue of finance is key: in the face of deregulated international finance driven by short-term profit, alternative models are gaining strength, like Islamic finance. 

Among these billions of people driven by strong values, many have already committed themselves to fighting the ecological and social crisis in a variety of ways. Many others have not yet taken action, but are sensitive to the arguments highlighting the intersection between their religious values and environmental actionéé. A powerful force and a source of positive environmental impact that should not be overlooked.

2. Activism has always involved and been driven by people of faith

Throughout history, faith communities have played significant roles in advocating for environmental and social justice, often driven by their religious teachings and values. 

The history of the abolitionist movement, the Civil Rights movement in the United States, and the Anti-Apartheid movement in South Africa show that faith leaders and people of faith are often key players in bringing about change.

And yes, this also applies to environmental struggles. The Chipko Movement, a grassroots environmental movement led by local women in the 1970s and inspired by Hindu traditions of reverence for nature succeeded in protecting numerous forests and securing community rights over forest resources. In the 1980s, Brazil’s Indigenous communities, including the Kayapo people, resisted the construction of the Belo Monte Dam on the Xingu River, and successfully halted the dam’s construction for several years by drawing upon their spiritual beliefs and cultural heritage. In 2018, the Munduruku Indigenous People in Brazil fought to protect their territory from a construction project that would flood an area the size of New York City and would directly impact their lives and livelihoods, including spiritual practices. The Munduruku drew a map of their territory outlining sacred places that would be destroyed if the project was approved.

More recently (2016), the Standing Rock Sioux Tribe, along with other Indigenous groups and environmental activists, protested against the construction of the Dakota Access Pipeline, which threatened their sacred sites and water sources, including the Missouri River. They organised prayer camps and nonviolent demonstrations, drawing support from religious communities across the country.

3. Religious leaders and faith communities are concerned about climate and nature crises

Pope Francis’ encyclical “Laudato Si'” released in 2015, and reinforced in 2023 by the encyclical “Laudate Deum”, emphasises the moral imperative for environmental stewardship based on Catholic social teachings. The Islamic Declaration on Climate Change, also issued in 2015 by a diverse group of participants including Islamic scholars, academics, environmentalists, policymakers, and representatives from various Muslim organisations, emphasises the moral responsibility of Muslims to address climate change and its impacts. It is in the same spirit that a group of distinguished Islamic scholars from around the world released the Al-Mizan Covenant for the Earth a few weeks ago at the United Nations Environment Assembly (UNEA-6).

Commenting on extreme weather events like floods in Turkey and scorching temperatures in Iraq in 2021, the leading Sunni Muslim religious authority, Egypt’s Azhar Grand Imam Sheikh Ahmed el-Tayeb demanded serious action on climate change.

Recent surveys show that majorities in every major religious group believe the truth that climate change is happening. Survey data indicate that the majority of Muslims regard climate change as an important societal challenge.

4. Religious leaders and faith communities are actively involved in protecting the environment and the climate

Faith communities and faith-based initiatives continue to play crucial roles in fighting for the environment today, employing various strategies such as advocacy, education, community organising, and direct action.

Many faith-based organisations and religious institutions (United Church of Christ and the World Council of Churches, for example) have launched divestment campaigns, calling on religious communities to divest from fossil fuels and invest in renewable energy alternatives. 

GreenFaith, an international interfaith environmental organisation, offers training programs, resources, and campaigns to support faith-based environmental initiatives, including divestment from fossil fuels, promoting renewable energy, and advocating for climate justice policies. GreenFaith also organises interfaith environmental events and facilitates dialogue between religious leaders, environmentalists, and policymakers.

Ummah for Earth (U4E), a coalition that includes members such as Islamic Relief and the Islamic Foundation for Ecology and Environmental Sciences (IFEES), as well as Greenpeace Middle East North Africa and Greenpeace SouthEast Asia, aims to contribute to the climate movement amongst Muslims worldwide by building on Islamic values to address the vulnerability of Muslims and climate impacts. The project seeks to show how Muslim culture and values are an important guiding light for a more sustainable future while amplifying the voices of Muslim youth in the global conversation around climate.

5. Spiritual and religious values encourage environmental protection and respect towards nature

According to some estimates, our planet is home to more than 4,000 different religions and religious communities. Within this diversity there are a large number of shared values, enabling different faith communities to work together for social and environmental justice. Stewardship. Justice. Solidarity. Compassion. Balance. Peace. These are overarching values that can be identified in many religions.

Millions of people of faith believe that stewardship and upkeep of the Earth is one of the greatest offerings of worship they can give. It is part of how we practise our faith and express gratitude towards our presence on this Earth. 

Different spiritualities have specific words that echo these common values. The concept of Tikkun Olam (which means “repairing the world”) in Judaism, the principle of Ahimsa in Hinduism, Indigenous words about the environment that don’t exist in English, and the concepts structuring Islamic environmentalism that emphasise stewardship of the Earth (Khalifa) and ethical treatment of the environment (Hurma). 

People of faith understand that we all have a responsibility to maintain ecological balance and take wise decisions today to ensure a better future for generations to come. Together, we are a powerful force for a liveable planet.

Mehdi Leman is a Content Editor for Greenpeace International, based in France.

This piece was originally published on Greenpeace on March 17th 2024.

Marium Vahed: Greening Muslim Communities Through Environmental Education

By Amada Mayer - Lawson Foundation

This is episode four of our Youth Action & the Environment Pilot Fellowship documentary series, produced by My Media Creative as part of their Climate Warriors Series. Each film captures the incredible stories of four fellowship recipients, the projects they’ve championed, and how much they have grown as environmental leaders.

Equipping Young Muslims to Participate in the Environmental Movement

Marium Vahed is a storyteller, entrepreneur, and community organizer who believes that building the green future our planet deserves will require that all communities are engaged in the environmental movement and empowered to pursue innovative climate action solutions.

Marium’s environmental action story reached a tipping point in university when she, along with a group of other young Muslims, were inspired to take matters into their own hands when they recognized that, while people of colour continue to be disproportionately impacted by climate change, few efforts were made to spur their participation in building a more sustainable future.

“We founded Green Ummah in 2019 as a response to a realization by myself and several coworkers that there weren’t really any resources or organizations dedicated to helping Canadian Muslims get involved in the environmental movement and climate change work.”

Initially developed with the intention of engaging in more traditional in-person organizing work, the pandemic changed Green Ummah’s strategy and encouraged the passionate co-founders to further explore how their work could continue to create a positive impact digitally. This is how the Greening Our Communities Toolkit came to be.

“The Greening our Communities toolkit was our way of developing a digital resource for education that teachers could draw from as they teach in different Islamic secondary schools.”

This digital toolkit, finalized and distributed with the support from the Youth Action and the Environment Pilot Fellowship, has since evolved into comprehensive lesson plans aimed at enhancing teachers’ capabilities in integrating environmental teachings with Islamic principles, Canadian and Indigenous history, and practical change-making strategies.

Inspiring Environmental Stewardship

The impact of the Greening Our Communities Toolkit has been significant, reaching over 200 students across Ontario Islamic secondary schools. The toolkit not only educates but also transforms students’ relationships with the environment, fostering a newfound appreciation for nature and helping to facilitate greater immersion into the outdoors.

“For students who had never engaged with nature before, almost all of them have said that this toolkit has changed their relationship with the environment positively.”

Marium’s project spotlights how young Canadians across the country are imagining innovative solutions to address the gaps and opportunities they see around them and, with adequate support and resources, are successfully developing unique approaches to solving them.

In the case of the Greening Our Communities Toolkit, because Marium and her colleagues noticed a gap in their own educational experiences and were compelled to fix it, for the first time in Canadian history, culturally and religiously tailored educational resources exist for young Muslims and have already begun to help build greater environmental stewardship.

Navigating Individual versus Collaborative Leadership

Reflecting on her own experience developing a successful environmental action project, Marium emphasized the importance of building a communal sense of leadership among her team, which went beyond any individual’s leadership ambitions.

“Over the past two years, I’ve thought about and realized that the greatest projects often do not rest on individuals. This has helped my identity as a leader evolve quite a bit, and I now consider myself more enmeshed within a community of change-makers. 

I like figuring out how to delegate work, how to create organizations that are self-sustaining, and how to tell narratives about environmental change that are rooted in my culture, my community, or my family, rather than my personal ambitions.”

Across the country, many young people aspire to engage in environmental action but struggle to balance their meaningful ambitions with juggling full-time schooling or work and personal or volunteer commitments. To them, Marium’s story and reflections on leadership illuminate an important piece of advice: you don’t have to go at it alone.

“I think in Canada and North America, we have a very individualistic idea of what leadership should look like. But in reality, this work is community work, so there has to be community leadership, and that consists of collaboration between people doing many small actions.”

Looking Forward: Telling Stories and Inspiring Change

Marium knows her journey is only getting started, and what stands out in the back of her mind as she navigates her next steps is the power of stories and their important role in inspiring positive change.

“My hope is to continue to tell stories that resonate with people and inspire them to engage in change-making that embraces a radical and optimistic perspective on life.”

For other young, passionate changemakers, Marium’s story, much like the Greening Our Communities Toolkit, holds many lessons for how others can create a positive impact on their communities, the environment, and beyond. Here are her top three:

“Firstly, spend time in nature because it’s critical to do work that feels connected, not just to you and your ambitions, but to your community and the environment around you.

Secondly, just do it! You can prepare for something as long as you want to, but we can often get stuck in our own heads, thinking about all the barriers and challenges that exist in front of us. Even if something isn’t perfect, just starting the process is really, really important because it can easily snowball into something bigger than you ever imagined.

Lastly, there are resources for you out there, and Green Ummah is one of them. No matter who you are, where you live, or the challenges you face, I think it’s possible to find resources. You have to keep speaking to people, sharing your story, and asking them for what you need because you never really know who will change your ability to build something truly impactful until you find them.”

You can connect with Marium on LinkedIn and learn more about Green Ummah and the Greening Our Communities Toolkit on their website.

Amanda Mayer - Director at The Lawson Foundation - COO & Program Director, Amanda has been with the Lawson Foundation since 2014. Cause-driven, engaged, and socially conscious – Amanda embraces opportunities that allow her to take on issues and support causes that inspire her.

This piece was originally published on the Lawson Foundation on March 25th 2024.

AL-MIZAN: COVENANT FOR THE EARTH

We are pleased to announce the launch of Al-Mizan: Covenant for the Earth which took place yesterday, Tuesday 27th of February, at the Media Center at the UNEP (United Nations Environment Program) compound in Nairobi under the patronage of H. E. Ms. Leila Benali, President of UNEA(United Nations Environmental Assembly) and other dignitaries. The launch was live streamed on this Channel. Al-Mizan can now be downloaded in Arabic and English from the Al-Mizan page and also at https://www.almizan.earth/.

Al-Mizan is the work of a large group of Muslim scholars from across the globe and different Islamic backgrounds led by the Islamic Foundation for Ecology and Environmental Sciences (IFEES/EcoIslam) UK, Islamic World Educational,Scientific and Cultural Organization (IESCO) Morocco, Uskudar University Turkey, Hamad University and Quranic Botanic Gardens Qatar and Anaq el-Ard Saudi Arabia. The Covenant in addition to being endorsed by the Muslim Council of Elders has been reviewed by more than 300 Islamic scholars and institutions. This endeavour was facilitated by UNEP’s Faith for Earth Coalition.

The Covenant presents an Islamic outlook on the environment in a bid to strengthen local, regional, and international actions to combat the triple planetary crises defined by the United Nations as climate change, biodiversity loss and pollution. It is a global endeavour to engage Muslims from all levels of society in the development and adoption of this call.

Environmentalism is deeply embedded in the veins of Islam. It is about personal behaviour and how it manifests itself in our association with others and also about being considerate in our relationship with the natural world and other sentient beings. 

These principles grew out of the foundations established by Prophet Muhammad into a range of rules and institutions that manifested an expression of life that was truly holistic. It was based on the Qur’an and it could be distilled into three categories namely encouraging public good, forbidding wrong action and acting in moderation at all times:

“Let there be a community among you that calls for what is good, urges what is right and forbids what is wrong, they are the ones who have success” (3: 104)

AL-MIZAN (‘Balance’ in English) is based on Surah Ar-Rahman (The Merciful) in which Allah Almighty describes the creation in its perfect balance:

"The Most Merciful,

Taught the Quran

Created Humankind

Taught him Eloquence

The sun and the moon move in precise calculation

and the stars and the trees prostrate

and the heaven He raised and imposed the balance (Mizan)

That you not transgress within the balance (Mizan)

and establish weight in justice and do not make deficient the balance (Mizan)”

(Quran 55:1-9)

Gaza: A Humanitarian Environmental Crisis

The Islamic Foundation for Ecology and Environmental Sciences/EcoIslam (IFEES/EcoIslam), the UK-based charitable organisation dedicated to the maintenance of the Earth as a healthy habitat for all living beings, shares our grief and sadness for the great harm being wrought daily on people, climate and nature in Gaza.

Much of the critical global risks that humanity faces are linked to the triple planetary crises defined by the United Nations (UN) as climate change, biodiversity loss and pollution. For the inhabitants of Gaza and the West Bank, the unrelenting assault by Israel over the last 100 plus days, has now increased the volume of these risks manifold. The pollution of air, soil and water from one of the deadliest and most destructive bombing campaigns in modern warfare is now leading to a linked climate, environmental and health crisis. Lack of access to clean water, breathable air and functioning sanitation, are catalysts for the spread of illness, disease and death. The destruction of habitats is robbing Palestinian farmers and fisherfolk of their source of living. The climate impact of this war, which will include the costs of post-conflict reconstruction, must still be counted.

The scale of the climate impact of this war has produced more planet-warming gases than the annual emissions of 20 climate-vulnerable nations according to a recent study. The study estimated that Israel’s aerial bombardment and military response accounts for over 99% of the 281,000 tonnes of carbon dioxide emitted in the first 60 days of the conflict. This is equivalent to burning at least 150,000 tonnes of coal. Hamas rockets fired into Israel during the same period, generated an estimated 713 tonnes, or the equivalent of burning 300 tonnes of coal. Given the magnitude of destruction of this war, all indications are that the climate costs of any post-conflict reconstruction will be immense.

Experts in mapping damage from warfare have assessed that Israel’s bombing campaign of heavily built-up residential areas in Gaza had, by early December 2023, already exceeded the damage from the allied bombings of Cologne and Dresden during the second world war. The Guardian reports that according to the UN, more than 65,000 residential housing units have been destroyed, with another 290,000 damaged by bombing and fighting. To put this into context, from a conservative estimate this equates to having the homes of more than 600,000 people destroyed in a UK city the size of Glasgow or Bristol, in the space of 90 days.

Whilst the world witnesses the devastation of 1000-pound bombs being dropped in densely populated residential areas, this might make one believe that harm is only visited upon the men, women and children living inside it, environmental pollution is less visible. The human costs are immense and growing. In the first 95 days, over 23,000 deaths, mainly women and children, and more than 50,000 seriously injured have been reported. An estimated 7,000 are missing and presumed dead, their bodies as yet unrecovered from under the rubble. Israel has forcibly displaced over 1.2 million people; and is effectively starving 2.2 million civilians by denying access to adequate food, water and medicine. All of this is happening in plain sight, whilst powerful nations ignore and even block the application of international humanitarian law.

The climate and environmental legacy of this war on the Occupied Palestine Territories is clearly another casualty of war, and one which will have multi-generational impacts for a nation living in one of the most climate vulnerable regions of the world. The truth is each one of us living on this planet will suffer a share of that harm. Humanity can choose to live in balance and harmony with the planet, or we can make choices that wreak great damage, and harm on people, the land, air and seas, and all the creatures with whom we share our world. The IFEES/EcoIslam adds our voice to those calling for an immediate ceasefire to the war in the Occupied Palestine Territories, and for urgent action to work for a peaceful, just and sustainable world. IFEES/EcoIslam hereby calls on citizens and governments to include calls for:

• Immediate provision of access to safe and adequate supply of water, sanitation, food and fuel needed to ensure social, economic and environmental health and wellbeing;

• Actions to halt widespread water and air pollution that is fuelling disease and illness and the prevention of further climate and environmental harm;

• Cessation of efforts to ethnically cleanse and relocate Palestinian people, occupying and seizing their land and other assets, effectively cutting off their connections to the land and seas they depend upon;

• Equitable application of international law, without fear or favour, to bring about peace and sustainability in the swiftest means. To reduce the human misery and the climate and environmental impact which this, and all conflicts, produce; and

• Reconstruction and restoration efforts, that address the climate and environmental impact of this war on the land, water and seas which form the bedrock of the economy and ecology in Palestine.

The calamity of innocent lives lost is obvious to all of humanity. What is less obvious is the environmental destruction and long-term climate harm created by this war. War has always had a visible human, material and financial cost. We now have the knowledge and understanding to shine a light on the hidden costs: the climate and environmental impacts of war that imperil the future of people and of the planet.

As IFEES/EcoIslam we seek to make more citizens aware that the immediate human misery is compounded by the insidious and long-term effects of the climate and environmental destruction being wreaked by wars, literally thrown up into the air by bombs and acquiescence by those who are in a position to influence outcomes. We call for peace, justice and sustainability for Palestine now!

This piece was originally published on IFEES on February 8th 2024.

Sacred Stewardship: The Moral Imperative of Religious Leaders in Climate Advocacy

By: DR.KRISTIAN ALEXANDER

As world leaders, delegates and visitors embarked on the 2023 United Nations Climate Change Conference (COP 28) in Dubai, United Arab Emirates, the intersection of climate change and religion featured prominently. This gathering of global leaders provided an unparalleled platform for religious institutions to amplify their advocacy for urgent and meaningful action on climate change.

Religious traditions, often regarded as moral compasses, carry a unique capacity to inspire and mobilize communities towards environmental stewardship. COP 28 offered an opportunity for faith leaders to elevate their voices, emphasizing the moral imperatives embedded within their teachings and calling for a collective response to the climate crisis.

Historically, religious institutions were often perceived as silent on matters of environmental concern. However, the realities of climate change have sparked a re-examination of sacred texts and doctrines, prompting a renewed focus on humanity’s moral responsibility to protect the Earth.

Many religious traditions, including Christianity, Islam, Buddhism, Hinduism, and indigenous spiritualities, share a fundamental principle: the Earth is not just a resource but a sacred trust. In Christianity, the notion of stewardship, the responsibility to care for God’s creation, resonates strongly. The Evangelical tradition has also witnessed a growing movement known as Creation Care, advocating for a proactive role in environmental conservation.

Within Islamic teachings, believers are considered stewards of the Earth, emphasizing ethical treatment and responsible use of resources. Buddhism, with its emphasis on interconnectedness, inspires a reverence for all living beings, fostering a sense of responsibility for the environment. Hinduism’s sacred landscapes and the principle of ahimsa, or non-violence, guide believers toward sustainable practices.

One significant player in this intersection is Pope Francis, who has consistently championed environmental consciousness within the Catholic Church. The upcoming conference presents an ideal forum for the Pope to renew his call for global cooperation and sustainable practices. The moral authority of religious figures can act as a bridge between diverse nations and communities, fostering a shared commitment to preserving our planet.

Pope Francis, in particular, has been a vocal proponent of environmental consciousness. His 2015 encyclical, “Laudato Si,” boldly addresses the ecological crisis as a moral issue that demands urgent attention. In this landmark document, the Pope emphasizes the interconnectedness of all creation and the obligation of humans to care for the environment as stewards of God’s gift.

The encyclical calls for a profound shift in attitudes, urging the faithful to recognize the environmental degradation caused by human activity. Pope Francis critiques consumerism and a “throwaway culture,” calling for a collective commitment to sustainable living. His message goes beyond theological discourse, extending an invitation to people of all faiths and those with no religious affiliation to join hands in safeguarding the planet.

The Catholic Church’s engagement with climate change is not limited to rhetoric. Pope Francis has made substantial strides toward greening Vatican City, installing solar panels and committing to carbon neutrality. These actions reflect a tangible commitment to the principles outlined in “Laudato Si” and serve as a model for other religious institutions.

The 2023 United Nations Climate Change Conference (COP28) offered various platforms and hosted several events for religious institutions and leaders to partake in.

The Faith Pavilion at COP28 was a key platform for religious engagement, providing opportunities for faith leaders to call for climate action and engage in discussions on the ethical responsibilities of faith leaders in addressing the climate crisis.

Additionally, the COP28 Presidency designed a series of interfaith initiatives, including the Confluence of Conscience, a global summit for faith leaders, to collectively address the findings of the Global Stocktake and sign a declaration to progress climate action at COP28.

The Interfaith Coordination Group on Climate Change served as a coordination hub for collaborative interfaith engagement towards COP28. Furthermore, the Talanoa Interfaith Gathering at COP28 will offer a platform for faith communities attending COP28 to share their initiatives, concerns, and hopes in their work for climate justice under a Talanoa dialogue framework. The Talanoa dialogue framework, originating from indigenous Fijian culture, is a method of problem-solving and decision-making that encourages participants to address three key questions: “Where are we? Where do we want to go? How do we get there?”. This gathering provided an opportunity for participants to engage in small-group Talanoa dialogues, an interfaith spiritual service, and a shared meal for those attending in person.

Despite these promising developments, several challenges remain in fully harnessing the potential of religious institutions to influence the outcome of COP28 and beyond. One key obstacle lies in the diverse perspectives within religious communities. While many faiths embrace environmental responsibility, others may hold different interpretations of scripture and theological views on the environment. This diversity may lead to internal disagreements and hinder unified action. Additionally, religious institutions themselves may face internal challenges in implementing sustainable practices within their own communities and overcoming resistance from traditionalist segments of their membership.

Furthermore, religious communities often lack the technical expertise and resources necessary to effectively engage in complex climate negotiations. Building capacity within faith-based organizations and fostering collaboration with scientific and advocacy groups is crucial for amplifying their voices at COP28 and ensuring their participation in policy discussions. Additionally, navigating the complex geopolitical landscape of international climate negotiations can be challenging for religious actors unfamiliar with the intricacies of international diplomacy.

Despite these obstacles, the presence and influence of religious communities at COP28 were undeniable. By building bridges between diverse faiths, investing in capacity building, and amplifying their voices, religious actors can play a pivotal role in shaping the global conversation on climate change and driving meaningful action. COP28 presented a unique opportunity for faith to transcend its traditional boundaries and become a powerful force for positive change in the fight against climate change.

Dr. Kristian Alexander is a Researcher at TRENDS Research & Advisory and an adviser at Gulf State Analytics, a Washington-based geopolitical risk consultancy. He has worked as an Assistant Professor at the College of Humanities and Social Sciences at Zayed University in Abu Dhabi, UAE. Dr. Alexander’s papers have been published by numerous outlets, such as the Middle East Institute, The Arab Gulf States Institute (AGSIW), International Policy Digest, International Institute for the Middle East, and Balkan Studies (IFIMES), Inside Arabia, and Fair Observer. His research examines social movements in the Middle East and security-related issues, with a particular interest in migration in the Gulf Cooperation Council (GCC).

This piece was originally published in Modern Diplomacy on December 14th, 2023.

Islam and the Environment talks with Green Muslims

How does a faith-based practice of Islam intersect with the environment? We’ve been exploring these questions since Green Prophet was founded in 2007 and if you stretch back to the early days you can read stories from the United Arab Emirates’ Green Sheikh, Sheikh Abdul Aziz who was a contributor to Green Prophet.

Over in the United States, Green Muslims too have a plan and purpose for sharing their love of faith and the natural world and invite the public to join in on a Zoom call on the topic of Islam and the Environment. The Zoom call on Dec. 7 at Noon, Washington DC time, is part of a monthly series with this one highlighting Islamic approaches to environmental care.

In this month’s conversation, Imam Christopher Caras (above) will share the Islamic theology for environmental responsibility, as well as specific injunctions from Islamic Law. He will briefly touch on how Muslims throughout history have worked with, and not against, their natural surroundings.

Caras converted to Islam as a high school junior in 2001 in his hometown of Peoria, Illinois. He studied Islam formally in Saudi Arabia and Malaysia, earning degrees in Arabic, Islamic theology, history, and legal theory, in the Arabic medium with honors. He worked in St Louis, Missouri for the Council on American-Islamic Relations (CAIR), and taught for a private Islamic school while serving as an imam on the Illinois side of East Saint Louis. In summer 2019, Chris became the Imam for the Islamic Center of Pittsburgh. Chris’ wife of 15 years is an accomplished Quran recital teacher originally from Pakistan. The introverted couple have three rambunctious children.

Sevim Kalyoncu will talk about the work of Green Muslims and how in that role she helps American Muslims connect with nature and recognize it as a book of God as well as understand the role of humans as khalifa, or stewards of the earth.

Growing up in Alabama surrounded by woods and creeks, Sevim discovered at an early age that her most direct connection with God came through nature. To this day, she still finds peace in natural surroundings and holds a deep concern regarding humankind’s responsibility as vicegerent of the earth. She is involved with multiple local climate action groups and dedicated to helping educate youth about the importance of environmental awareness for spiritual, mental, and physical well-being. Sevim holds a B.S. from Georgetown and a master’s degree from the University of Chicago and has many years of nonprofit experience in Washington, DC, and the San Francisco Bay Area. She is also a naturalist interpreter and a yoga instructor.

The conversation will be moderated by Melinda Krokus (pictured below), a professor of comparative religion and a student in the Ansari Qadiri Rifai Sufi Order. Sufis are a branch of Islam.

Krokus has been on the Board of Pennsylvania Interfaith Power & Light since 2018 and currently serves as Vice President. She is an Associate Professor of Religious Studies at Marywood University, where she is also Chair of the Environmental Studies program. Her scholarly work has taken her to Turkey, the Balkans, South Africa, Mauritius, and across Europe, where she has seen the effects of climate change first hand intersecting with war and its aftermath as well as political and social unrest.

Inspired by Seyyed Hossein Nasr, Sallie McFague, and the Dalai Lama at a 1991 conference called Spirit and Nature, Melinda went on to study conservation ecology and religious traditions of the world at Prescott College, Harvard Divinity School, and Boston University spending several years working for the Forum on Religion and Ecology.

As a Muslim, she has been a student of Shaykh Taner Ansari of the Qadiri Rifa’i Sufi order since 1994 and currently serves on the Board of the Islamic Center of Scranton. She has witnessed the devastating loss of adequate habitat and biodiversity on this planet take place within a clear and scientific context that increasingly understands the anthropogenic nature of our collective climate reality. She has chosen to work with PAIPL because she believes that in order to make the shift toward a planet of flourishing habitat, biodiversity, and justice, a morality driven by love and knowledge is necessary.

The event is co-sponsored by Better Path Coalition, Delaware Interfaith Power & Light, and Green Muslims. Hosts say to bring your questions. Sign up here. The event is free.

This piece was originally published on Green Prophet December 5th, 2023.

Olive Tree Foundation funds environmental animation film at York University's CIFAL York Centre

The Olive Tree Foundation has announced the award of a generous grant to York University's CIFAL York Centre to fund the creation of an educational animated film titled 'Jonathan.' 

 This groundbreaking project aims to raise awareness among children, teenagers, and adults about the profound and devastating impacts of climate change on avian and other wildlife species. The film tells the poignant story of an elderly seagull named Jonathan, who tragically loses his son and daughter-in-law to plastic pollution, highlighting the dire consequences of this environmental issue. 

Through masterful storytelling and captivating animation, this film will deliver a powerful message about the urgent need to address climate change and its effects on our natural world.

 Peyman Naeemi, the Project Lead for 'Jonathan,' expressed his gratitude to Olive Tree Foundation, stating, "I would like to thank Olive Tree Foundation very much for their support. This movie is a call to action that reminds us of the power we possess to make a difference through peaceful protest."

The film has been selected to be presented at the Canadian pavilion at COP28 in the United Arab Emirates in Dubai from November 30 – December 12, 2023. 

 Naeem Siddiqi, Vice-Chair of Olive Tree Foundation, expressed the Foundation’s enthusiasm for funding this critical project, saying, "Olive Tree Foundation is very pleased to fund this project and support the important work of CIFAL York. Climate action is a priority area for the Foundation. We are pleased that this project will engage and educate children and teenagers about the devastating effects of climate change and hopefully result in a better, more sustainable planet."

CIFAL York is part of UNITAR's global network of training centers for knowledge-sharing, training, and capacity-building for leaders, local authorities, and civil society. Established in 2020 as a partnership between UNITAR, York University and York Region, CIFAL York started its operation in June 2021 as the first CIFAL Centre in Canada.

Olive Tree Foundation is a philanthropic foundation that promotes community development through the collection of endowed funds and charitable contributions to fund services for the long-term benefit of the community.  

Indigenous History Month is an Opportunity to Change your Perspective

Nakita Valerio

The beginning of June marked the start of Indigenous History Month - an opportunity to listen to, learn from, and amplify Indigenous voices and stories within all families and communities.

It's been two years since the discoveries of mass graves of Indigenous children started at residential schools and while many settler folks bought their orange shirts and got their car decals proclaiming Every Child Matters, that might be where it ended. It's a decent start but just the beginning of what must be a lifelong commitment to learning about and sounding the truth of what has happened on this land and taking concrete steps to being enablers of better systems going forward. Indigenous History Month rightfully centers the thousands of years of First Nations, Métis, and Inuit life and culture on this land and presents every settler with the opportunity to celebrate and respect histories, languages, and ways of life here while also looking inward and unsettling our own inner complacency in an inequitable colonial system we continue to benefit from. 

I'm a full-time homeschooler to my two young daughters, and while Indigenous history, culture, and literature have always been a part of what we do, this school year in September, we decided to make it the center. Indigenous stories, film, art, culture, and history have been central in our home and our schedules for the past 42 weeks. Almost every field trip has revolved around visiting Indigenous historical sites or museums, and every trip to the book or education store has focused on finding new colouring books, art projects, and crafts from their Indigenous sections.

Every Monday, we visit the public library, and our routine is the same: find EPL’s “Indigenous Collection” sticker on every book we can and we usually end up with a box full to take home and read before bed each evening. My 9-year-old even started the Indigenous Canada online course from the University of Alberta and has paired that work with listening to countless First Nations, Métis, and Inuit folks tell their stories in podcasts and vlogs. We've done a lot but still haven't even gone past the tip of the iceberg.

And still, the results have been astounding for me, driving home just how important this work really is: it’s not only that my children now scream in excitement every time they see a Métis flag from our car window, or that they can see a red dress display and tell you what it means, it's not even that my oldest daughter chose a hand-embroidered pair of traditional fur mittens as her only souvenir from a trip to the mountains; those are the little details that demonstrate how their inner perceptions of political awareness and their cultural appreciation and celebration are shaping up. It’s also that their worldviews are not mired in the dislocation of Indigenous history as mine were as a settler child growing up on the prairies, made forever peripheral or subtextual to Canada’s story.

Rather, because of this work, I clearly see in my children that it’s the colonial history that is the footnote - a horrific and ongoing aberration in the history of peoples on this land. Residential schools, the '60s scoop and child welfare are then not the only focus for “Indigenous studies” exclusively, but rather those events are part of colonial settler history, here at the late hour in the timespan of human life on this land.

Increasing my children's awareness of the length of history on this land and the diversity within Indigenous communities that have lived here is not only part of a religious injunction for us as Muslims so that people of different walks of life can “know each other;” it not only helps them better understand what was nearly extinguished and lost here to the colonial project of Canada; but it also reminds them that Indigenous folks that they have learned from all year are still here and helps them imagine a better future is possible where the Truth and the spirit of friendship on this land prevails. With this in mind, I can’t help but wonder what things might be like on a larger societal scale if families and schools took Indigenous History Month seriously as the opportunity it is to truly change their perspective. 

Nakita Valerio is the Research Director for the Institute for Religious and Socio-Political Studies, a doctoral student in Religious Studies at the University of Alberta, and is an advisor and research fellow with the Chester Ronning Center for the Study of Religion and Public Life.

This piece was originally published on the Chester Ronning Centre for the Study of Religion and Public Life on June 21, 2023.

Inspired by her faith to be friend to the earth

By Patricia Lane & Iman Berry 

These in-their-own-words pieces are told to Patricia Lane and co-edited with input from the interviewee for the purpose of brevity.

Iman Berry is inspired by her Islamic faith to energize others to care for the planet.

This 22-year-old Western University business and political science student from Windsor, Ont., co-founded Green Ummah to create an ecological movement for Canadian Muslims and to educate others about climate action.

Tell us about your project.

When I volunteered with the Canadian Muslim Vote initiative in the federal and municipal elections, we heard a lot of concern about climate change and the environment from Muslims. They wanted more information about how they can help, in part because our faith requires us to care for our planet. In 2020, I co-founded Green Ummah, which translates loosely as “Green Muslims coming together”, to help meet that need.

We worked with teachers and scientists to design a school-based curriculum that offers teachers both a faith-based and secular approach. Nature Canada provides funding for any class to take a field trip to a nearby natural area, where the children meet with a naturalist. The curriculum emphasizes Indigenous teachings and encourages leadership by having students design and implement a project to make a difference. In 2021, we reached about 100 kids. This spring, we will reach almost 500, in both public and Islamic schools.

Green Ummah was also active in the last municipal elections, educating social media audiences about the role municipalities can play in protecting the environment.

We run a competition awarding prizes for the best blogs that imagine a better future. We have also given presentations in mosques.

How else have you been involved?

I participated in Nature Canada’s “Nature on the Hill” and met with members of Parliament to ask for rapid action on climate change. When I asked why support for the Trans Mountain pipeline expansion continues in the face of climate change and huge costs, one MP explained that many Canadians are not yet ready to live without fossil fuels. This made my work at Green Ummah seem even more relevant.

Tell us about your background.

My parents believe they have a faith-based obligation to make their voices heard when there is injustice and to give their time and energy to help others less fortunate. When they went to a rally or joined others to feed hungry people, they took me and my sister with them.

In high school, I volunteered in my member of Parliament’s office. MP Brian Masse showed me that politicians can make a big difference for ordinary people. I invited him to speak at our mosque and since then, politicians have been regular guests. This helps people know who to turn to when they have a problem and to put a face on decision-makers. Since I saw the movie The Day After Tomorrow, I have been alive to the reality of the need to protect our futures. Green Ummah is a way to help others see that, too.

What makes your work hard?

Decision-makers seem too willing to settle for half-measures to create the impression that they care. But the reality is that the entire business model must change if we are to keep our planet cool enough for a decent future. An oil company might green its production process but if it is still producing oil, it is contributing to catastrophe. As a business student, it is challenging to imagine how we can have a fashion industry if we intend to produce fewer clothes.

What gives you hope?

Everywhere I go, I see people of all ages involved and engaged. None of us is alone.

What do you see if we get this right?

When we have figured out how to live well within the Earth’s capacity, we will be so much better able to solve the other crises.

What would you like to say to other young people?

You might feel like your idea doesn’t matter but the truth is that it does. We need everyone. You will get more done if you join an organization that supports your talents.

What about older readers?

Climate change is affecting you right now where you live but it will affect my generation more than it will ever affect you. Your actions now matter to our future.

This piece was originally published on Canada’s National Observer on May 29th, 2023.

A Ramadan reflection on Islam and climate action

By Memona Hossain

Muslims everywhere are currently observing Ramadan, a month of fasting and striving to grow their faith through prayer and acts of goodness.

• This month also marked the release of the new IPCC report on climate change, which provided the world with an urgent call to action.

• “The connection of the inner state of the heart with the outer state of physical action is the very point of intersection at which Ramadan and the new IPCC report meet. As Muslims focus on their worship…it is imperative that they make a very conscious commitment to connect their acts of worship towards the wellbeing of the Earth,” a new op-ed argues.

• This post is a commentary. The views expressed are those of the author, not necessarily of Mongabay.

This month, Muslims across the world welcomed the month of Ramadan – a blessed month during which they fast and strive towards nurturing God-consciousness both spiritually and through acts of goodness. This month also marked the release of the new IPCC report, which provides a “how-to guide to defuse the climate time-bomb,” as described by UN Secretary General António Guterres. However, what characterized this report was a hopeful urgency in the call to action. The report calls for a joint commitment by all of humanity to participate in a global effort towards a radical shift in the impacts of climate change.

As the IPCC Working Group II Co-Chair, Debra Roberts explained last year, “Our assessment clearly shows that tackling all these different challenges involves everyone…working together to prioritize risk reduction…in this way, different interests, values and world views can be reconciled…”  Different perspectives, world views, and approaches to understanding and connecting with the Earth’s wellbeing, must cooperatively form the climate action narrative.

Muslims and the Islamic world view play a role in this. The Pew Research Center identifies a global Muslim population of more than 1.9 billion, which is projected to grow significantly in the coming years. With more than 50 Muslim-majority nations in the world, along with a significant number of Muslims living in places like Europe and North America, the climate change discourse impacts Muslims bilaterally. Many Muslim nations are bearing significant impacts from climate change, while others are also living in nations that are actively contributing to climate change. An understanding of how the Islamic framework can contribute to the collective climate change narrative is crucial, and in the wake of the new IPCC report, Ramadan is an opportune time to reflect on this.

Muslim youths participating in a nature study in Canada based on Islamic teachings on the environment. Image by Fadeelah Hanif/Green Ummah.

My research depicts some insight in the Muslim environmental philanthropy narrative. Within the Islamic worldview, all things living on the Earth are perceived to be in a shared glorification and worship of God, as found in the Qur’an,

تُسَبِّحُ لَهُ ٱلسَّمَـٰوَٰتُ ٱلسَّبْعُ وَٱلْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَىْءٍ

إِلَّا يُسَبِّحُ بِحَمْدِهِۦ وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُۥ كَانَ حَلِيمًا غَفُورًۭا ٤٤

“There is not a single thing that does not glorify His praises—but you simply cannot comprehend their glorification. He is indeed Most Forbearing, All-Forgiving,” (translation) 17:44. 

To uphold the sacred, interconnected spiritual connection between all of creation is a sacred responsibility. And the month of Ramadan is a month that should nurture and strengthen that responsibility, as the Qur’an states the purpose of Ramadan as being:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُتِبَ عَلَيْكُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ١٨٣

“O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may attain God-consciousness,” (translation) 2:183.

Greenfaith representatives attending a 2021 People vs Fossil Fuels action in Washington, D.C., demanding that U.S. President Biden stop funding fossil fuel projects. Image courtesy of People vs. Fossil Fuels

Deepening the consciousness of the Creator implies that one should develop an appreciation, love, and authentic form of care for what has been created by God.  And the act of glorification and worship which is shared by all communities of beings on the Earth is a sacred bond which must be carefully tended to. The connection of the inner state of the heart with the outer state of physical action is the very point of intersection at which Ramadan and the new IPCC report meet. As Muslims focus on their worship as well as acts of service to humanity, it is imperative that they make a very conscious commitment to connect their acts of worship towards the wellbeing of the Earth this Ramadan.

As the United States Institute of Peace so aptly puts it, climate action “…urgently requires that we build partnership and synergy with a powerful group of allies: religious communities…who form an unparalleled channel to billions of hearts and minds.” The message that comes from religious leaders, the stories that touch hearts through belief systems, and faith-based action have greater impetus to inspire change, than numbers and graphs. The intersection of Ramadan and the new IPCC report can also welcome meaningful conversations on how the Islamic worldview can be part of the wider climate change narrative.

Participate or help organize community green or zero-waste iftars (the meal eaten at sunset to open the fast)

1. Invite local Muslim environmental groups to speak about topics related to Islam & the Earth

2. Partner with and/or fund local mosques & Islamic centers on green initiatives

3. Ensure Muslim representation in key environmental roundtables and decision-making processes

As a new Oxford University study has recently verified, simply having human-to-human conversations are “crucially important” for mobilizing climate action, and can help make meaning (and process emotions) invoked at times of crisis. Cutting across all beliefs, knowledge systems, and ways of life, climate change is calling on us to form a uniquely unprecedented response narrative.

Greenfaith delegate attending a 2021 People vs Fossil Fuels event in Washington, D.C., demanding that U.S. President Biden stop funding fossil fuel projects. Image courtesy of Tasnim Mellouli.

 Memona Hossain is a PhD Candidate in ecopsychology and has been a lecturer at the School of Environment, University of Toronto. Hossain serves on the Board of Directors for the Muslim Association of Canada, Faith & the Common Good, and the Willow Park Ecology Centre, is an advisor & content contributor for Faithfully Sustainable, and has most recently launched the Islam & Earth project.

This piece was originally published on Mongabay on April 11, 2023.

Calls for a ‘green’ Ramadan revive Islam’s long tradition of sustainability and care for the planet

By Noorzehra Zaidi

For many Muslims breaking fast in mosques around the world this Ramadan, something will be missing: plastics.

The communal experience of iftars – the after-sunset meal that brings people of the faith together during the holy month starting on March 22, 2023 – often necessitates the use of utensils designed for mass events, such as plastic knives and forks, along with bottles of water.

But to encourage Muslims to be more mindful of the impact of Ramadan on the environment, mosques are increasingly dispensing of single-use items, with some banning the use of plastics altogether.

As a historian of Islam, I see this “greening” of Ramadan as entirely in keeping with the traditions of the faith, and in particular the observance of Ramadan.

The month – during which observant Muslims must abstain from even a sip of water or food from sun up to sun down – is a time for members of the faith to focus on purifying themselves as individuals against excess and materialism.

But in recent years, Muslim communities around the world have used the period to rally around themes of social awareness. And this includes understanding the perils of wastefulness and embracing the link between Ramadan and environmental consciousness.

The ban on plastics – a move encouraged by the Muslim Council of Britain as a way for Muslims “to be mindful of [God’s] creation and care for the environment” – is just one example.

Many other mosques and centers are discouraging large or extravagant evening meals altogether. The fear is such communal events generate food waste and overconsumption and often rely on nonbiodegradable materials for cutlery, plates and serving platters.

Quranic environmentalism

While the move toward environmental consciousness has gained traction in Muslim communities in recent years, the links between Islam and sustainability can be found in the faith’s foundational texts.

Scholars have long emphasized principles outlined in the Quran that highlight conservation, reverence for living creatures and the diversity of living things as a reminder of God’s creation.

The Quran repeatedly emphasizes the idea of “mizan,” a kind of cosmic and natural balance, and the role of humans as stewards and khalifa, or “viceregents,” on Earth – terms that also carry an environmental interpretation.

Recently, Islamic environmental activists have highlighted the numerous hadith – sayings of the Prophet Muhammad that provide guidance to followers of the faith – that emphasize that Muslims should avoid excess, respect resources and living things, and consume in moderation.

Although present from the outset of the faith, Islam’s ties to environmentalism received major visibility with the works of Iranian philosopher Seyyed Hossein Nasr, and a series of lectures he delivered at the University of Chicago in 1966. The lectures and a subsequent book, “Man and Nature: The Spiritual Crisis in Modern Man,” warned that humans had broken their relationship with nature and thus placed themselves in grave ecological danger.

Nasr blamed modern and Western science for being materialistic, utilitarian and inhuman, claiming it had destroyed traditional views of nature. Nasr argued that Islamic philosophy, metaphysics, scientific tradition, arts and literature emphasize the spiritual significance of nature. But he noted that numerous contemporary factors, such as mass rural-to-urban migration and poor and autocratic leadership, had prevented the Muslim world from realizing and implementing the Islamic view of the natural environment.

Scholars and activists expanded on Nasr’s work through the 1980s and 1990s, among them Fazlun Khalid, one of the world’s leading voices on Islam and environmentalism. In 1994, Khalid founded the Islamic Foundation for Ecology and Environmental Sciences, an organization dedicated to the maintenance of the planet as a healthy habitat for all living beings. Khalid and other Muslim environmentalists suggest that Islam’s nearly 2 billion adherents can participate in the tasks of environmental sustainability and equity not through Western models and ideologies but from within their own traditions.

Partnering with the United Nations Environment Program, Khalid and other leading scholars crafted Al-Mizan, a worldwide project for Muslim leaders interested in Muslims’ religious commitments to nature. “The ethos of Islam is that it integrates belief with a code of conduct which pays heed to the essence of the natural world,” Khalid wrote in “Signs on the Earth: Islam, Modernity, and the Climate Crisis.”

Going beyond an eco-Ramadan

Environmental crises disproportionately affect the world’s poorest populations, and academics have highlighted the particular vulnerabilities of Muslim communities around the world, such as the victims of devastating floods in Pakistan in 2022.

By highlighting Islamic principles, policies and community approaches, academics have shown how Islam can represent a model for environmental stewardship.

This push for environmental consciousness extends beyond Ramadan. In recent years, Muslims have tried to introduce green practices into the shrine cities in Iraq during pilgrimage seasons in Ashura and Arbaee

This has included awareness campaigns encouraging the 20 million pilgrims who visit Arbaeen annually to reduce the tons of trash they leave every year that clog up Iraq’s waterways. Quoting from Shiite scholarship and drawing on testimonials from community leaders, the Green Pilgrim movement suggests carrying cloth bags and reusable water bottles, turning down plastic cutlery, and hosting eco-friendly stalls along the walk.

Muslim-owned businesses and nonprofits are joining these wider efforts. Melanie Elturk, the founder of the successful hijab brand Haute Hijab, regularly ties together faith, fashion, commerce and environmentalism by highlighting the brand’s focus on sustainability and environmental impact. The Washington, D.C., nonprofit Green Muslims pioneered the first “leftar” – a play on the word “iftar” – using leftovers and reusable containers.

These efforts are but a few of the diverse ways that Muslim communities are addressing environmental impact. The greening of Ramadan fits into a broader conversation about how often communities can tackle climate change within their own frameworks.

But Islamic environmentalism is more than just the dispensing of plastic forks and water bottles – it taps into a worldview ingrained in the faith from the outset, and can continue to guide adherents as they navigate environmentalism, a space where they may otherwise be marginalized.

This piece was originally published on The Conversation on March 21, 2023.

Environmental action needs to combat Islamophobia

In nature, everything depends on everything else. The environmental movement is no different. To spread the message of ecological conservation and climate change, it must also recognize and fight against the hate.

By Maham Kaleem - Well-Being Engagement Specialist

The environmental movement advocates for protection of the people and places we love, but what happens if those people are in danger every time they step out of the house? March 15 is the International Day to Combat Islamophobia and the anniversary of the horrific mosque shooting in New Zealand in 2019, in which 51 people were killed and 40 injured.

Canada is no stranger to Islamophobia, as can be seen through the various attacks on mosques through the years. One of the most recent attacks was the 2021 mass murder of a family in London, Ontario, that shook Muslim Canadians to the very core — me included.

What does this have to do with environmental action?

Beyond a fight for the planet, environmentalism is a fight for safety and survival. But it’s a fight that won’t succeed if it can’t protect the very people it’s aiming to serve.

The environmental movement needs to recognize the role it must play to combat Islamophobia and remain true to its central mission: protecting people and planet.

There is clear evidence that minorities bear the brunt of the consequences of climate change. Islam is among the most common religions of minority ethnic communities. It’s the second most reported religion in Canada after Christianity. The environmental movement needs to recognize the role it must play to combat Islamophobia and remain true to its central mission: protecting people and planet.

Being an ally for the cause only strengthens the environmental movement, as practicing Muslims draw on their principles of faith that call for harmony among all creation and to care for generations to come.

You could say that at their core, Muslims are environmentalists waiting to be engaged.

In the case of environmental action, it was found that minority communities, including Muslims, often felt loneliness, isolation and cultural taxation when trying to engage.

Research has shown that the ways in which society engages with marginalized views of conservation can significantly affect whether or not people will continue to support a cause. In the case of environmental action, it was found that minority communities, including Muslims, often felt loneliness, isolation and cultural taxation when trying to engage.

Environmentalists often aim to garner support for their cause by encouraging people to engage with nature. First-hand opportunities to connect with nature are a strong predictor of environmental activism, but how can one ignore the threat that lies for many if they were to be visible in such spaces?

An EKOS poll on Islamophobia found that Canadians were the most uncomfortable with the hijab when asked about religious garments (including the cross, turban or kippah). While symbolically there is little difference between religious garments as they can be viewed as a commitment to one’s faith, the poll shed light onto the distinct discomfort Canadians had with the hijab and how it could relate to reports of Muslims that are propagated within news and other media.

Given Islam’s central focus on protecting and conserving nature, there is no compelling reason to justify the lack of support the environmental movement gives to combatting Islamophobia.

In nature, everything depends on everything else. The environmental movement is no different. To spread the message of ecological conservation and climate change, it must also recognize and fight against the hate and anger that Islamophobia promotes.

One way that organizations, people and activists can combat Islamophobia while engaging in environmental work is to ask themselves if they are truly designing a culture in which others would feel welcome, represented and safe.

Human expression is one of the key elements that allows for bonds and friendships to flourish. By creating spaces that allow for Muslims to feel comfortable in their expression of faith and connection with nature, you are allowing a culture in which diverse people can feel safe and can help build a community where everyone treats each other with love and care.

I pray that the work I do is able to create such spaces, and that others will join me in condemning Islamophobia as we sit with grief for the innocent lives it has already taken.

Asalamo-alaikum.  

May peace be with you.

This piece was originally published on the David Suzuki Foundation on March 15, 2023.

Faith-Based Climate Action: Islam and Environmentalism

By Saba Khan,

Ummah for Earth is a global, alliance-led project coordinated by Greenpeace MENA (Middle East/North Africa) that seeks to engage with Muslim diaspora communities on climate justice. At Greenpeace Canada, we have partnered with EnviroMuslims, a Canadian organization, to create a fellowship program and support their important work. In this article, Saba Khan, Co-Founder of EnviroMuslims, explains how sustainability is a part of Islam and the group’s faith-based climate action.

Faith groups are often left out of important conversations around climate policy and community engagement initiatives related to environmental issues. But know this: our diverse perspectives can help make an impact, because we are driven by something Divine (literally): our relationship with our Creator.

This statement rings true for many religions, including Islam. Caring for and protecting the natural environment is our duty, and one that should not be taken lightly. In Islam, the term “Khaleafa” refers to being caretakers of the Earth. In the Quran and Prophetic teachings, we learn the importance of caring for animals, not being wasteful, and that we will be held accountable for any harm we intentionally inflict on the Earth. A Prophetic saying even states, “If the Final Hour [the Day of Judgment] comes while you have a shoot of a plant in your hands and it is possible to plant it before the Hour comes, you should plant it.”

There is a clear call to action for faith groups when it comes to taking climate action. And yet, there continues to be a lack of diversity within the environmental movement, which results in missed opportunities to engage with communities that have these unique and valuable perspectives. 

EnviroMuslims works to change that. 

EnviroMuslims and the Canadian Muslim Community

Created at the end of 2019, EnviroMuslims aims to engage with, educate, and empower Canadian Muslims to embed environmental sustainability in their everyday lives—where they live, work, play, or pray. We organize several community events, including tree plantings, shoreline cleanups, and clothing swaps. We have also launched a number of initiatives, such as the Greening Canadian Mosques (GCM) program.     

In 2021, our group launched GCM in collaboration with Faith & the Common Good, an interfaith charity. The first program of its kind in Canada, GCM provides mosques nationwide with online tools and resources to reduce their greenhouse gas emissions, educate their congregations on the importance of environmental stewardship, and access funding and materials to support their sustainability journey. The ongoing success of the program led to the creation of EnviroMuslims Bootcamp. A series of action-oriented sessions, the Bootcamp is dedicated to learning, networking, and supporting Canadian Muslim organizations working to embed a culture of environmental sustainability in their programming. 

With these kinds of programs and initiatives, our group provides spaces and opportunities for Muslims (nationwide) to become more involved in environmental stewardship initiatives, pursue careers in sustainability, and hold governments and other institutions accountable for climate action.

Cross-Collaboration for a Sustainable Future

EnviroMuslims has been fortunate to have found support from allies across the world, including Greenpeace Canada and Greenpeace MENA (Middle East and North Africa). Greenpeace is supporting our organization’s current programming—both the Bootcamp and the mosque project—through a fellowship program. The partnership has provided EnviroMuslims with opportunities to engage on a larger scale with the Muslim community in Canada. We have been able to participate in large events, travel to different provinces to meet with Muslim leaders, and provided support to mosques and Muslim organizations working to improve their sustainability. In other words, the fellowship has opened doors and created opportunities for us that we would not otherwise have access to. 

And that’s the crux of the matter. Cross-collaboration can promote diverse perspectives and produce innovative solutions. So, as we champion Muslim voices in the environmental movement, we are also advocating for all faith groups, as well as other equity-seeking groups, to be given the platforms, tools, and resources to continue their work and engage their communities. Because this work is also an essential part of building a more just, peaceful, and equitable future.

This piece was originally published on GREENPEACE on March 1, 2023.

Green Friday – Abdal Hakim Murad: Friday Sermon

Friday is a day of great historical and religious significance in Islamic tradition, as Allah makes clear in the Qur’an. As such, the yearly consumer event of “Black” Friday – variants of which have been adopted throughout the world – is, then, both a misnomer as well as antithetical to the forgotten religious festivals that it seems to have replaced. This frenzied celebration of consumption is observably destroying the planet. In contrast, the tradition of the Prophet Muhammad ﷺ was that of deep consideration for the earth’s environment and the animals that live here alongside us. Only through following his example can we begin to restore the perfect balance of creation that we have disrupted due to our unquenchable greed for worldly possessions that will not accompany us to the hereafter.

0:00 Arabic 2:36 English 25:00 Arabic