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)

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.  

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.

Muslims across the world to celebrate Earth Day with Green Khutbah Campaign

This year’s Green Khutbah will be on Friday, April 22 2022.. The theme this year is changing hearts and minds through action.

Muslims across the world will commemorate Earth Day on Friday, April 22, 2022 with the Green Khutbah Campaign as religious leaders deliver a sermon to raise awareness on the environmental challenges facing humanity.

“We are encouraging mosques, schools, universities and Islamic Institutions to devote their Friday Khutbah to celebrate the blessings, graces and beauty of all of God’s creation and to raise awareness on the environmental challenges facing humanity,” said Muaz Nasir, the publisher of the Canadian environmental website, Khaleafa.com and one of the founders of the Campaign.

“This year the theme of the Green Khutbah Campaign is ‘Changing Hearts and Minds Through Action’ whereby we encourage Muslims to evaluate their contribution towards global warming and consider the implications for current and future generations,” Nasir added.

The Campaign was launched in 2012 in Canada and, every year, Imams across the world are encouraged to deliver a message that reminds their congregations of the Qur’anic message to be stewards of the earth and its environment.

The first Earth Day, held on April 22, 1970, activated 20 million Americans from all walks of life and is widely credited with launching the modern environmental movement.

More than 1 billion people across the world now participate in Earth Day activities each year, making it the largest civic observance in the world.

Recently the UN Intergovernmental Panel on Climate Change (IPCC) issued a report warning that for the world to stave off the worst ravages of climate breakdown it would require a “now or never” dash to a low-carbon economy and society.

Greenhouse gas emissions must peak by 2025, and be nearly halved this decade, according to IPCC, to give the world a chance of limiting future heating to 1.5C above pre-industrial levels.

But the world is failing to make the changes needed, the scientists warned. Temperatures will soar to more than 3C, with catastrophic consequences, unless policies and actions are urgently strengthened.

“It’s now or never, if we want to limit global warming to 1.5C. Without immediate and deep emissions reductions across all sectors, it will be impossible,”  said Jim Skea, a professor at Imperial College London and co-chair of the working group behind the report.

Muaz Nasir says that Muslims cannot tune out from this environmental crisis.

“Tuning out would mean that we are disregarding our moral responsibility to God’s creation,” he said.

“Those who violate or abuse the Trust are described in the Qur’an as those who corrupt, degrade and bring ruin on earth,” Muaz Nasir added. “The corrupters abuse the Trust and are in clear contrast to what Muslims must be - the stewards of the earth.”

An extensive online resource has been created by Khaleafa.com (www.Khaleafa.com/greenkhutbah) to support the Green Khutbah Campaign and Islamic organizations and well-known leaders are throwing their support behind the initiative.

Why taking action on climate change is an Islamic obligation

As more than 100 world leaders meet this week in Glasgow, attention is on a handful of major economic powers and the hope that COP26 turns the tide of climate change. If there is to be real progress, every country has to do its part, including Muslim-majority countries.

With an estimated population of 1.8 billion in more than 56 Muslim-majority countries, Muslims make up 23% of the world’s population. Muslim countries are generally developing nations and do not top the list of largest carbon-emitting nations. But they will need to be part of the conversation and the solution to this global crisis.

Islamic thinking in the contemporary world has often focused on issues such as radicalism, terror, security, and how to engage with the legacy of Western imperialism and the emergence of modern science. Climate change and environmental sustainability do not yet occupy an important place.

The pioneering work of Seyyed Hossein Nasr on an Islamic understanding of the care of creation has only occasionally stimulated further research and action. Nasr has drawn on the spiritual and metaphysical dimensions within the Islamic tradition to argue the importance of the environment and human responsibility to protect it. In the intervening years, global concern has shifted from sustainability and the loss of biodiversity to the urgent and serious threats posed by human-induced climate change.

Islamic Declaration on Global Climate Change

Faced with this deepening crisis, Muslim eco-activists and scientists released an Islamic Declaration on Global Climate Change. This declaration arose out of a symposium held in Istanbul shortly before the Paris climate summit in 2015. The declaration reconciles climate science with relevant Quranic wisdom.

The declaration is under no illusions: each person is called to be a “caretaker or steward (khalifah)” in the new epoch. The current rate of climate change cannot be sustained and “we are in danger of ending life as we know it on our planet”. There is a stark acknowledgement of humanity’s failure to fulfil its role of khalifah and the effect of such abuse on the created order.

The declaration concludes with a series of calls. These are calls to be accountable. There are specific policy-based calls to well-off nations, oil-producing states and corporations, as well as the finance and business sectors.

The declaration concludes with a call for all Muslims:

wherever they may be […] to tackle habits, mindsets, and the root causes of climate change, environmental degradation, and the loss of biodiversity in their particular spheres of influence, following the example of the Prophet Muhammad (peace and blessings be upon him) and bring about a resolution to the challenges that now face us.

The declaration draws heavily on the Quran, but with texts isolated to support the general direction of the argument without mounting a sustained theology. Criticism of the declaration has labelled it “defensive, if not apologetic” and claimed it falls short in asking questions “in the magnitude of today’s environmental crisis”. Nevertheless, by describing the science of climate change with invocation of Quranic claims, the declaration roots the problem in the heart of Islam, which Muslims cannot ignore.

Taking action on climate change is an Islamic obligation

The global harm caused by human activity is at a critical point. According to Islamic law, containing the harm is a priority. Caring for the environment and action to limit and even reverse climate change must be at a level of obligation (fard) for Muslim people, organisations and governments.

There are two types of obligations in Islamic law: fard al-‘ayn (individual obligation) and fard al-kifaya (collective obligation). The latter means that if a group of Muslims fulfil the duty, the obligation is lifted from other Muslims. Caring for the environment can be considered as fard al-‘ayn and fard al-kifaya at the same time.

From the perspective of activism, the possibility of environmental protection can also be covered by the Islamic concept of jihad, especially for individual Muslims and Muslim organisations. In the Islamic religious sense, jihad is an important umbrella concept. It concerns all personal struggles that one has to overcome to achieve success.

If one dimension of jihad means struggle against harmful forces for a virtuous outcome and cause, environmental activism becomes a form of jihad. Peaceful activism launched with sincere intentions against sources and forces that cause harm to the environment is a legitimate form of jihad that God will reward in the afterlife, as Islamic teachings promises.

Every individual and household has a measurable carbon footprint. Unless individuals take action to reduce their footprint, the harm caused to the environment will not reduce: it will get worse. Since damage to the Earth is increasing and existing levels of activism are not reversing the situation, it becomes an individual obligation on every Muslim.

This does not mean the obligation is lifted from organised groups of Muslims who have greater resources, funding and capability. There is also a collective obligation on organised groups. Every Islamic organisation and institution must be involved in environmental protection. At the very least, every organisation can reduce its carbon footprint, by having a deliberate, eco-friendly operation, and educate staff and the community they serve on the need to care for the environment.

Yet even these actions would not be sufficient. There is a further obligation on governments of Muslim-majority countries, because the cultural and economic policies of a country have a major influence on its carbon footprint. Muslim countries must also actively work to influence global policies on climate change through international organisations.

Reversing the impact of climate change requires all people to make sacrifices. They need to consume less and produce less waste. Through its theology of the environment and the power of its ethical stance, Islam, along with other world religions, can facilitate this critical outcome.

Mehmet Ozalp is an Associate Professor in Islamic Studies, Director of The Centre for Islamic Studies and Civilisation and Executive Member of Public and Contextual Theology, Charles Sturt University

This piece was originally published on The Conversation on November 4th 2021

Muslims across the world to celebrate Earth Day with Green Khutbah Campaign

TORONTO, April 1, 2021 - Muslims across the world will commemorate Earth Day by dedicating their Friday khutbah (or sermon) to raise awareness on environmental issues. This initiative, known as the Green Khutbah Campaign, takes place each year on the Friday before Earth Day. 

This year the Green Khutbah Campaign will take place on Friday, April 16, 2021.

“We are encouraging faith leaders to devote their Friday Khutbah (or sermon) to celebrate the blessings, graces and beauty of all of God’s creation and to raise awareness about our current environmental challenges,” said Muaz Nasir, the publisher of the Canadian environmental website, Khaleafa.com and one of the founders of the Campaign.

This year, the theme of the Green Khutbah Campaign is ‘Explore. Reflect. Act.’ 

“With the pandemic extending into this year we felt it was important to find meaningful ways to connect with nature while remaining safe,” Nasir added. “By exploring and reconnecting with nature we can encourage people from all walks of life and of all ages to take action. No action is too small because it adds up to make a collective difference.”

The Campaign was launched in 2012 in Canada and, every year, faith leaders across the world are encouraged to deliver a message that reminds their congregations of the Qur’anic message to be stewards of the earth and the environment.

Islamic organizations and well-known faith leaders here in Toronto and around the world are throwing their support behind the campaign intending to dedicate their Friday Khutbah on April 16 to this year’s campaign theme. 

Organizations and faith leaders can sign up through the Green Khutbah website to participate. The Khaleafa.com team has also created an online resource kit to support faith leaders participating in the Green Khutbah Campaign. 

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For more information, photos or to arrange an interview please contact:  

Muaz Nasir

Green Khutbah Campaign

e: http://www.khaleafa.com/contactus | info@khaleafa.com 

Green Ummah Launches Blog Post Competition

To secure an equitable and sustainable future, we need to collaborate on the solutions. Below are three topics we feel are worth addressing:

1. How will you work towards a better relationship between you/your community and nature in your neighbourhood?

2. What is your ideal “Green Future” in Canada? What is a challenge to achieving this future and how can we overcome it?

3. How has the impact of COVID-19 (ex. lockdown, work from home, shifting social norms) changed the way you engage with nature?

We want to hear from you. If you are interested in sharing your thoughts, we encourage you to submit a 750 word piece as a Word document to info@greenummah.org. In your submission please include your name, phone number, age and city of residence, along with an optional 1-2 sentence short bio and a social media handle. Furthermore, feel free to input up to 3 pictures or graphics into your submission. Any pictures/graphics and sources used shall be hyperlinked and or cited at the bottom of the submission.

We encourage you to be creative; solutions can range from policy, to technical interventions, to individual behaviour change, and beyond. The authors for the top blog post for each question will win a prize and be given the opportunity to present their work at the Green Ummah webinar conference (information to be provided shortly). The deadline to submit in order to be eligible for a prize is January 31, 2021. Submissions will be graded using the following marking scheme:

1) Writing style (grammar, spelling, punctuation, flow, citations) – 25%
2) Content and creativity (unique answer, comprehensive insight, cohesive viewpoint) – 50%
3) Lay out of text and use of graphics – 25%

Note, we have zero tolerance for discrimination in any form and will not accept submissions rooted in discrimination or bigotry. 

We look forward to hearing your ideas and working with you on your submissions! If you have any questions, please email us at info@greenummah.org.

Growing Gardens at the Islamic Foundation

By: Donna Lang

This year the Islamic Foundation of Toronto created a vegetable garden on their front and side lawns. They very much enjoyed planting, weeding, watering, and harvesting the fruits of their labour. The garden was funded by TD Friends of the Environment Foundation. Scotts Canada donated the soil. The grant was coordinated by Faith & the Common Good.

On September 10, 2020,the Islamic Foundation of Toronto held a picnic at Milliken Park, in Scarborough, in order to celebrate their very first vegetable garden. They used peppers from their garden to make spicy pickles, and they also made pasta sauce from the tomatoes they grew. 35 seniors attended. Sajeda Khan (Social Services and Senior's Program Coordinator, at IFT) gave a brief talk about the benefit of native plants and pollinators, and also the fact that less water is needed. Here is their gardening story:

IFT 2020 Garden Blog   

Donna Lang from Faith & the Common Good, Toronto chapter, helped with the project management and procurement of the soil and plants. There were 3 other gardens as part of the TD FEF grant; Holy Cross Parish, Shaarei Shomayim Congregation and Eglinton St. Georges United. Donna asked the garden leaders if Covid affected their gardens, and she was told " Not really. It meant that we had to stagger volunteers on planting day, and thus the planting took a bit longer, but the long hot summer and enthusiasm for gardening this year, more than compensated for this".

Next year, IFT plans to expand their gardens. 

Green Khutbah Campaign Launches

Muslims across the world to celebrate Earth Day with Green Khutbah Campaign

TORONTO, March 30, 2019 - Muslims across the world will commemorate Earth Day on Friday, April 19, 2019 with the Green Khutbah Campaign as faith leaders deliver a sermon to raise awareness on climate change.

“We are encouraging mosques, schools, universities and Islamic Institutions to devote their Friday Khutbah to celebrate the blessings, graces and beauty of all of God’s creation and to raise awareness about climate change,” said Muaz Nasir, the publisher of the Canadian environmental website, Khaleafa.com and one of the founders of the Campaign.

This year the theme of the Green Khutbah Campaign is ‘Everyday is Earth Day’.

“We chose this year’s topic with this thought in mind: at this very moment in time - right here, right now - we are at the tipping point in history for whether climate change can be reversed; or whether it will continue unchecked having irreversible consequences on this earth,” Nasir added.

The Campaign was launched in 2012 in Canada and, every year, Imams across the world are encouraged to deliver a message that remind their congregations of the Qur’anic message to be stewards of the earth and its environment.

The Green Khutbah Campaign commemorates Earth Day that will take place on Friday, April 19.

The first Earth Day, held on April 22, 1970, activated 20 million Americans from all walks of life and is widely credited with launching the modern environmental movement.

More than 1 billion people across the world now participate in Earth Day activities each year, making it the largest civic observance in the world.

“Leading climate scientists now believe that a rise of two degrees centigrade in global temperature, which is considered to be the “tipping point”, is now very unlikely to be avoided if we continue with business-as-usual; other leading climate scientists consider 1.5 degrees centigrade to be a more likely “tipping point””, according to the Islamic Declaration on Global Climate Change.

“This is the point considered to be the threshold for catastrophic climate change, which will expose yet more millions of people and countless other creatures to drought, hunger and flooding. The brunt of this will continue to be borne by the poor, as the Earth experiences a drastic increase in levels of carbon in the atmosphere brought on in the period since the onset of the industrial revolution.”

Muaz Nasir says that Muslims cannot tune out from the environmental damage.

“Tuning out would mean that we are disregarding our moral responsibility to God’s creation,” he said.

“This earth, this one home, is all we have. And as stewards of this earth, we encourage everyone to think about the individual actions we can take on a daily basis that can make a large collective difference,” Nasir added.

Islamic organizations and well-known leaders here in Toronto and around the world are throwing their support behind the campaign intending to dedicate their Friday Khutbah on April 19, 2019 to this year’s Green Khutbah theme.

The Khaleafa.com team has also created an extensive online resource kit to aid faith leaders participating in the Green Khutbah Campaign.

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For more information, photos or to arrange an interview please contact:  

Afeefa Karim-Nasir

Media Relations, Green Khutbah Campaign

e: http://khaleafa.com/contact

Islamic Exhibit Captures the Journey to the Moon

And He has subjected for you the night and day and the sun and moon, and the stars are subjected by His command. Indeed in that are signs for a people who reason.

(Quran 16:12)

The moon has played a pivotal role within Islamic history, marking the passage of time and symbolizing the delicate balance within the universe. It has inspired scientific understanding, formed the basis of spiritual beliefs and influenced art and poetry for millennia. It was the cohesive bond between cultures as Islam spread throughout the world, and it is no surprise that the crescent moon has become the modern symbol of Islam.

This Spring, the Aga Khan Museum in Toronto is curating an exhibit that explores the relationship of faith, science and the arts, highlighting the 50th anniversary of the Apollo lunar landing.  The Moon: A Voyage Through Time brings together important miniature paintings, scientific instruments, Islamic manuscripts, and contemporary works of art to illustrate the wonder at the moon that is shared among culture.

This immersive and interactive exhibition encourages visitors to view the moon from a new perspective by bringing together pieces by contemporary artists and masterworks from around the world.

For more information, please visit: https://agakhanmuseum.org/exhibitions/the-moon

International Polar Bear Day

International Polar Bear Day is an annual event aimed to raise awareness about the impact of global warming and reduced sea ice on polar bear populations. Organized by Polar Bear International (PBI), the event encourages people to reduce their carbon footprint through making small changes in their daily lives such as driving less or lowering their thermostat. The mission of the organization is to inspire people to care for the Arctic, the threats to its future, and the connection between this remote region and our global climate.

The Polar Bear Connection

Polar bears rely on sea ice to hunt seals, which is their primary sources of food that sustain them throughout the year. However, the sea-ice in the Arctic has been melting earlier each year on average, limiting the time polar bears can effectively hunt and build up critical fat reserves. The snowball effect over several years reduces the polar bear population and range, making them vulnerable to extinction in the future.   

Changes in the Arctic are a litmus test of the effects of climate change, as the impacts are felt greater at higher latitudes. Scientists predict that as the Arctic continues to warm, two-thirds of the world's polar bears could disappear within this century. The latest IUCN report estimates there are approximately 26,000 remaining in the wild. Reducing our carbon emissions goes a long way towards limiting the negative impacts to polar bears and other Arctic species.

Islamic Perspective on Extinction

“And the earth, He has assigned it to all living creatures” – Quran 55:10

There are numerous references in Quran and Prophetic Tradition (Hadith) that speak to our role as stewards over the environment and the animals that inhabit it. We are obligated to take care and protect all animals as a sign our gratitude and for the blessings provided to us by Allah.

“The merciful are shown mercy by the All-Merciful. Show mercy to those on earth, and He Who is in heaven will show mercy unto you.” (At-Tirmidhi, 1924)

When it comes to polar bears, we all have a collective responsibility to ensure that we prevent not only their habitat degradation but their extinction as well. Reducing greenhouse gas emissions by lowering our thermostat or not idling our cars are simple steps we can take on an individual level. Educating others and engaging your community are other great ways to raise the awareness about polar bears and harmful impacts climate change to animals.

For more information on International Polar Bear Day, please visit: https://polarbearsinternational.org/

Wetlands: Our Collective Responsibility

By: Muaz Nasir

Saturday, February 2nd 2019 marks World Wetlands Day, where government agencies, non-governmental organizations, and groups of citizens at all levels of the community, take this opportunity to learn, share and take action aimed at raising public awareness of wetland values and benefits. This day also marks the date of the adoption of the Convention on Wetlands on February 2nd 1971, in the Iranian city of Ramsar on the shores of the Caspian Sea (1).

World Wetlands Day was established in 1997 to raise awareness about the value of wetlands for humanity and the planet. The theme for this year is Wetland and Climate Change, and draws attention to the crucial role wetlands play as a natural solution in building resilience to climate change.

What are wetlands?

Often an overlooked component of the ecological system, wetlands provide us with clean water, protect us from floods and droughts, offer food and livelihoods to millions of people and store more carbon than any other ecosystem. They also support a rich diversity of plants and animals, as well as migratory populations of birds and fish. Yet, the value of wetlands remains largely unrecognized by policy and decision makers (1).

“Wetlands play an important role in the health of our country and our communities. They remove sediments, excess nutrients and even bacteria from our drinking water. They are very effective at storing carbon. And much like a giant paper towel, they absorb and hold water to buffer our cities and farms from floods and droughts – both of which are growing more common and extreme in recent years.” Hillary Page, Director of Science and Stewardship, Nature Conservancy of Canada

Why are they important?

Since 1900, over 64% of the world's wetlands have been lost, with nearly 50% of this loss happening since 1970. Canada is home to nearly 25% of the world’s wetlands but 70% have either been destroyed or degraded. In the worst cases, such as some areas on the prairies, as much as 90% of our wetlands have disappeared (2).

There contributing causes for the disappearance or degradation of these valuable ecosystems include farming, urban development and resource extraction; which result in wetlands being drained and converted for other purposes (3). The negative impacts are cumulative and can have significant impacts to the surrounding environment. Every time a wetland is lost the entire watershed loses value to humans, animals and plants (4).

The loss or destruction of wetlands can result in:

• Loss or degradation of wetland habitat and a loss of plant and animal biological diversity

• Deterioration of wetland water quality

• Reduction in water supply and water storage

• Loss of flood plain land and floodplain protection

• Increased soil erosion and desertification

• Reduced range of recreational opportunities

“Wetland-dependent species are in serious decline. Since 1970, declines have affected 81% of inland wetland species populations and 36% of coastal and marine species.” International Union for the Conservation of Nature

Wetlands in Islam

Recent theological research has highlighted the importance of wetlands as Hima or ‘living sanctuaries’, that deserve to be protected based on their ecological importance to current and future generations. The Islamic concept of Hima has been practiced since the time of Prophet Muhammad (SAW) when he designated a Hima around the area of Madinah to ensure the protection of vegetation and wildlife. This approach has been expanded today, and has been interpreted to include the protection of ecologically significant or sensitive areas, including wetlands.

Hima has been recognized as a Community-Based Natural Resources Management (CBNRM) System, which promotes sustainable livelihood, resource conservation, and environmental protection for all. The Hima system is considered as one of the most widespread systems of traditional conservation that is based off of consensus and mutual benefit. Proponents of the application of Hima to wetlands cite passages from the Quran that clearly identify the responsibilities Muslims have as stewards over all environments, and ensuring their health for future generations (5).

“And it is He who has made you successors upon the earth and has raised some of you above others in degrees [of rank] that He may try you through what He has given you. Indeed, your Lord is swift in penalty; but indeed, He is Forgiving and Merciful.” Quran 6:165.

What you can do:

• Explore wetland areas in your community and enjoy the natural diversity of plants and animals that thrive in this environment.

• Learn more about the importance of wetlands, and educating others on their role and importance.

• Become involved in wetland restoration projects in your community by reaching out to your local conservation authority.

• Raise the issue with at your local planning committee to ensure development does not adversely degrade wetlands.

• Visit the World Wetlands Day website for more information and resources on how wetlands can help mitigate the impacts of the climate change.

Sources:

1. Global Wetlands Outlook: https://www.global-wetland-outlook.ramsar.org/

2. Nature Conservancy of Canada:

   http://www.natureconservancy.ca/en/where-we-work/manitoba/stories/wetlands-are-disappearing.html

3. Ducks Unlimited: https://www.ducks.ca/our-work/wetlands/

4. Wetlands Alberta: http://www.wetlandsalberta.ca/wetland-loss/

5. Hima as ‘Living Sanctuaries’: An approach to wetlands conservation from the perspective of Shari’a law: https://ac.els-cdn.com/S187704281304425X/1-s2.0-S187704281304425X-main.pdf?_tid=3953607b-370f-4b9d-b1dd-f90e3729cac8&acdnat=1548949103_c7e087d4a0fd8a16325fee5ff8b02eaa  

Caring for Our Common Home: Climate Change and Faith

Adopted from a keynote address at the Grand River Interfaith Breakfast held in Kitchener, ON on April 25, 2015

By: Dr. Hind Al-Abadleh
Professor in the Department of Chemistry and Biochemistry at Wilfrid Laurier University

I had the honour and privilege to stand before 350+ attendees from the Waterloo Region and deliver the keynote on a topic that I’m passionate about at the Grand River Interfaith Breakfast, just three days after the world celebrated Earth Day. I provide below an edited version of my talk.

I started by acknowledging that “we are on the Haldimand Tract, traditional territory of the Neutral, Anishnaabe, and Haudenosaunee peoples.” The indigenous people of this land have so much to teach us on how to care for it as it was their ancestors who were connected to this land, understood its seasons and rhythms, and welcomed settlers into their ever-expanding circle.

I have structured my brief talk with one goal in mind that I wanted to leave the audience with, which is that humans need to rethink and restore their relationship with and dependency on nature, and that people of all faiths are uniquely qualified to lead in this area.

The history of environmental degradation since the industrial revolution that started just two centuries ago clearly shows that human-induced climate change is by far the most serious threat to human civilization as we know it in the 21st century. Nature has a way of restoring balance in its systems after a storm, an earthquake or a volcano eruption. But, when you add to the picture people, homes, factories, farmlands, drinking water sources, basic infrastructure for transportation and sewage, border security, animals and microscopic species we depend on for food, it becomes clear how fragile this human-built civilization is to the impacts of climate change.

These impacts include, but are not limited to: rising sea levels, ocean acidification and its impact on marine life, increased intensity of hurricanes and tornadoes, loss of biological diversity and its impact on soil quality, increased intensities and duration of heat waves, flooding in some areas and drought in others, and mass migration of people fleeing conflict due to lack of water and food.

Because I’m a trained scientist and a practicing Muslim, it is very clear in my mind where science and religion stand on environmental issues:

I see science as a tool that help us make sense of the world around us at molecular, atomic and subatomic levels, and also as a tool to create things we can’t find in nature. Through scientific studies, we can quantify and project how human activities influence the chemical and physical balance of natural systems, and how we can fix them when they are out of balance because of our actions. I also can see that scientific findings can enlighten the faithful about benefits and harms of certain religious practices passed on from generation to generation.

As for religion, given what I know about human nature and how it evolves and changes over ones’ life time, religion can inform the application of science through instilling ethical principles so that products of scientific innovation are for the benefit and good of society and the rest of creation.

There is a relevant statement in Dr. David Suzuki’s book, the Sacred Balance, that reads as following:

"As scientists, many of us have had profound experiences of awe and reverence before the universe. We understand that what is regarded as sacred is more likely to be treated with care and respect. Our planetary home should be so regarded. Efforts to safeguard and cherish the environment need to be infused with a vision of the sacred. At the same time, a much wider and deeper understanding of science and technology is needed. If we do not understand the problem, it is unlikely we will be able to fix it. Thus, there is a vital role for both religion and science."

More scientists and politicians are coming out framing environmental problems as moral issues, not only technical scientific issues that can be fixed with machines. See for example statements by Dr. James Hansen and Al Gore.

So, what drove humanity to this degree of environmental degradation that threatens their existence? It boils down to two main factors: (1) unregulated corporate greed for resource development, whether at home or abroad, and (2) overconsumption by individuals eager to achieve and maintain a certain social status based on materialistic acquisitions.

Hence, what do religions in general, including Islam, have to offer humanity at this critical time of societal challenges?

In an excellent book authored by Andrea Cohen-Keiner with the title “Claiming Earth as Common Ground”, I echo what she lists there as the three main tools that people of faith bring to the table of environmental activism: Faith, Spirit and Social Wealth.

• Faith: the belief in a mighty God and a benevolent universe. This faith is trust, optimism, and the capacity to work when we know we will not finish the job. With faith, we know the worst and work for the best.
• Spirit: is the still small voice we hear that calls for alignment with natural order. It is the joyful wordless satisfaction we feel when are connected to ourselves and feel fully alive.
• Social Wealth: is the non-competitive meaningful connection to the community. It is not governed by same physics of “material wealth”.
   

For decades, Muslim scholars specializing in religious studies, social and physical sciences have written on the topic of Islam and Ecology. They include Drs. Seyyed Hossein Nasr, Fazlun Khalid in the UK, Adi Setia in Malaysia, and Ibrahim Ozdemir in Turkey.

The main questions addressed in their scholarly work were:

1. What do the revelations in the Quran say about the natural world?
2. How do Muslims understand the “stewardship” concept?
3. How do Muslims translate that understanding into practice?

In answering question 1 on what the Quran says about the natural world, we find that verses regarding the natural world are universal and address all humanity, believers and non-believers.

These verses start with “O People..” and “O People of Adam”, or contain pronouns that refer to all humans. The context of these verses revolves around:

• the creation of humans from a single soul and of diverse nature,
• creation of the natural world, the living and the inanimate, and
• how humans should view the natural world.

This verse in particular:

“He has raised the sky. He has set the balance: 8. so that you may not exceed in the balance” (Quran 55-7). The word “balance” in the above verse could be interpreted in light of our scientific understanding of how ecosystems work, where natural elements are interconnected with each other in a delicate cyclical fashion.

In addition, natural elements in the Quran are referred to as “signs” of God, a language for us to learn. God invites us to read these signs as a “book of Nature” and tell us that it is as sacred as the written “book of revelation”. It is not a coincidence that the first word that was revealed in the Quran is ‘Read’ and the name of the second chapter is the ‘Pen’, highlighting the centrality of seeking and recording knowledge to believing in God.

It is also not surprising that the first thing a reader of the Quran will notice is that a good number of the 114 chapters have names of natural elements: the Sun, the Moon, The Star, the Bees, the Ants, The Spider, the Sand Dunes, The Smoke, etc. See more selected verses in this link.

In answering the second question on how Muslims understand the “stewardship” concept:

It is mentioned in verse 165 of chapter 6 that, “It is He (God) who has made you (people of Adam) successors, stewards, vicegerents on Earth.”

In light of this verse and other related ones, Muslim scholars interpreted the stewardship concept as the following: As God’s vicegerents on Earth, generations of humans are guardians of the natural world and should work hard to keep it in its inherit balanced state.

Early scholars deduced that everything in nature was created for reasons other than only serving or benefiting human kind. Hence, as Al-Burini inferred, humans “[do not] have a right to exploit the other kingdoms for [their] own desires”.

Should humans ignore their responsibility towards the natural world, we are told in the Quran (Verse 41 of chapter 30) that humans shall taste the consequences of their ignorance in this life: Corruption has flourished on land and sea as a result of people’s actions and He will make them taste the consequences of some of their own actions so that they may turn back”. The keyword “corruption” is so broad in meaning and has been interpreted by many scholars to encompass environmental degradation as a result of people’s exploitation of the natural world.

To continue on to the answer of the third question of how Muslims translate their understanding of religious texts into environmentally-friendly practices, we have to start by saying that what drives Muslims to couple faith with action stems from their desire to live a good life now and in the hereafter, where they will meet their Lord. Acts of righteousness — as Muslims understand them — encompass those to one self, other fellow humans, and the rest of creation.

In addition, traditions of Prophet Muhammad inspire Muslims to cultivate land, treat animals humanely, reduce water usage, and tread gently on the earth. See specific examples in this link.

What I’ve mentioned so far does not only provide an alternative ethical worldview of the natural world, but also builds a sense of internal accountability to the Creator to whom we will return. This internal sense of accountability was the driving force for early generations of Muslims to (1) set up a range of conservation zones for protecting land and species in their habitat, (2) designate zones where human development was not allowed, usually for the protection of water sources, and (3) establish agencies known as hisba to whom members of the community were held accountable.

In more recent history, a number of initiatives by Muslim academics, activists and concerned citizens in Canada and around the world galvanized action towards raising awareness of environmental problems and solutions, and also produce scholarly work in this area. This modern Islamic environmental movement culminated in the publication of the “Islamic Declaration on Global Climate Change” in 2015 in Istanbul by a team of Muslim professionals recruited by the Islamic Foundation for Ecology and Environmental Sciences based in the UK.

2015 was also the same year when Pope Francis published his 192-page encyclical letter on climate and the environment. The letter was welcomed in the scientific community with dedicated editorial pieces written on its content in the top two scientific journals, Science and Nature. This is in addition to reports published regularly by a number of interfaith grassroots organizations and initiatives focusing on ecology: the Greening Sacred Spaces of Faith & the Common Good here in Canada, the US Sierra Club report entitled ‘Faith in Action: Communities of Faith bring Hope for the Planet’, and the UK-based Alliance of Religions and Conservation.

So, the climate change issue presents opportunities to think globally and to act and collaborate locally towards a common goal. Instead of feeling paralyzed when thinking about the impacts of climate change, we need to shift our focus and energy and think of the massive opportunities that await us in creating a new future that is more sustainable, socially just, and in harmony with nature for us and future generations.

Scientists and thought leaders in politics and the energy sector tell us that the path to meeting Paris emission reduction goals center around the following three major points:

• Stopping all subsides to the fossil fuel industry,
• Pricing carbon to account for the true cost of pollution,
• Divesting investments from fossil fuels to renewable energy.

Religious leaders in all faith communities also have a role to play to:

• Remind the faithful that their value as human beings in the eyes of God does not equal the material wealth they accumulate at whatever expense,
• Remind the faithful that their faith in the heart has to be coupled with actions that benefit the planet, the people, and all creation for generations to come, and that God is watching their intentions and actions,
• Encourage the faithful to renovate or build homes and places of worship that consume less energy and water,
• Encourage the faithful to cultivate the land in their homes and places of worship in form of community gardens,
• Encourage the faithful to contemplate their diet and ways of transportation to reduce their environmental footprints,
• Reach out to members of the indigenous communities to listen to their stories on how they cared for this land,
• Reach out to neighbouring faith communities and other non-faith based community organizations to learn about best practices and how to support each others efforts.

I hardly can think of other ways to engage the faithful — and youth in particular — for the long term, except through working on solutions to climate change. In this way, we are sure to build a future and a community that we will be proud of for years to come.

To conclude, while science provides the understanding and technical fix to climate change, religions provide the moral and ethical framework that influences the individual’s behavior towards the creation in general.

Acknowledgments:

I want to thank my dear colleague Dr. Meena Sharifi-Funk for the introduction at the event and encouragement to participate in this year’s interfaith breakfast.

Also, thanks to Sandy Milne and John Maine for their kind invitation, Mirko from the Laurier Seminary for the media coverage, and the hardworking volunteers who made that event possible.

This article originally appeared on Faith and the Common Good on May 7th, 2018. 

Earth Day 2018

Earth Day is upon us, a day celebrated by the world to generate awareness on protecting our planet. Earth day started in 1970, and has become a very popular event where people plant trees, clean up parks and rivers, and campaign critical efforts. The struggles our planet faces is one of the most important topics of discussion and should be discussed in our masajids, in our halaqas, and on our minbars. Allah in the Quran says:

 “And it is He (God) who has made you successors (khala’ifa) upon the Earth and has raised some of you above others in degrees [of rank] that He may try you through what He has given you. Indeed, your Lord is swift in penalty; but indeed, He is Forgiving and Merciful.” [Surah Al-An’am:165].

Throughout the Quran and the teachings of the Prophet  there are everyday lessons of our duty and responsibility in regards to the environment. These duties bring out our mercy, compassion, righteousness, and piety. These teaching and orders soften our hearts to increase our taqwa towards Allah . Our Prophet Muhammad  said:

“There is no Muslim who plants a tree or sows a field for a human, bird, or animal eats from it, but it shall be reckoned as charity from him.” [Bukhari, Muslim].

This encourages us to build a connection with our planet, something we need to re-establish through implementation of the Quran and Sunnah. By doing so you build a stronger bond with Allah  and you reach a higher level of harmony in your life.

These role of stewardship bestowed upon us by Allah also shows us his vast mercy upon us. Allah’s Messenger  said,

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“While a man was walking he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting and eating mud because of excessive thirst. The man said, ‘This (dog) is suffering from the same problem as that of mine. So he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and watered the dog. Allah thanked him for his (good) deed and forgave him.” The people asked, “O Allah’s Messenger (ﷺ)! Is there a reward for us in serving (the) animals?” He replied, “Yes, there is a reward for serving any animate.”

And abandoning our stewardship role that has been given to us by Allah reveals punishment in a sense. The Prophet  said,

“There are three types of people whom Allah  will neither talk to, nor look at, on the Day of Resurrection. (They are): 1. A man who takes an oath falsely that he has been offered for his goods so much more than what he is given. 2. A man who takes a false oath after the ‘Asr prayer in order to grab a Muslim’s property, and 3. A man who withholds his superfluous water. Allah  will say to him, Today I will withhold My Grace from you as you withheld the superfluity of what you had not created.” [Bukhari;2370]

Getting your masjid and community involved in worthy environmental efforts will increase rewards and reduce the chances of neglecting our obligations to the environment. This can go to the extent of being sadaqah jariya. In NJ we used to plant trees, not just on Earth Day but year round. We would go to the most impoverished cities and neighborhoods in the state and plant trees in their community. This allowed us to provide trees that will provide shade for decades to come. Prophet Muhammad  said:

 “There is no Muslim who plants a tree or sows a field for a human, bird, or animal eats from it, but it shall be reckoned as charity from him.” [Bukhari, Muslim]

It was also a form of dawah:

“Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma’roof (whatever is good) and forbidding Al-Munkar (whatever is evil). And it is they who are successful.” (Qur’an 3:104)  The Prophet (Peace be upon him) said: “The best among you are those who possess the best manners.” (Al-Bukhari/Muslim)

Make your masjid into a Green Masjid, raise funds for solar panels, wudu friendly faucets to conserve water, and proper insulation for the summer and winter seasons. Make small changes from irresponsible use of energy be it lighting, heating or cooling, to reducing use of plastics. Let us show the world how the values of Islam can lead to a healthier and more prosperous planet.

This article originally appeared on Muslims Matters on April 22nd, 2018. 

Beyond crisis: a film on social justice and hope for the climate

By Dr. Hind Al-Abadleh

“Nature has a way to go on whether we’re part of it of not” – Film director Kai Reimer-Watts

What a powerful line at the beginning of a film launch that marked the third year of the People’s Climate March on September 21, 2017 in Waterloo.  This day also marked the UN International Day of Peace.  

Beyond Crisis is unique compared to other documentaries on the topic of man-made climate change and the need for action.  It is narrated by the film director, Kai Reimer-Watts, who holds a Master of Climate Change from the University of Waterloo. The documentary is divided into parts: the first part reminds us of the science behind the changing climate at unprecedented rates relative to the past 400,000 years.  It shows news clips of the most recent impacts linked to climate change within the last 10 years on major cities across the globe, from flooding, to droughts, to intense and more frequent hurricane activities and wild fires.  The film shows interviews and highlights from the recent scientific literature by notable scientists like Dr. James Hansen of NASA, and those who contributed and reviewed the latest Intergovernmental Panel on Climate Change Reports.  

The second part of the film interviews social justice activists who highlight the fact that people who did not contribute to the problem are the ones who are facing the most consequences.  More specifically, nations around the equator who live in low land will experience sea rise and floods.  Increasing heat waves in some of these lands will not only make life unbearable, but will affect food production and water quantity and quality, leading to mass migration and political conflicts.  Closer to home, indigenous communities who live in their ancestral lands in the northern parts of Canada have seen first hand the effects of increasing rates of ice melting on their infrastructure and food resources.  Interviews with social activists and journalists such as Naomi Klein emphasized the moral responsibility of those who live carbon-intensive lifestyles to those whose basic living conditions are threatened or even destroyed because of climate change impacts.  The movie featured what religious communities in particular have done in this regard, from Pope Francis’s Climate Change Encyclical to the Islamic and Hindu Declaration on Global Climate Change, to name a few.

The following parts in the film focused on the background story behind organizing for the People’s Climate March in 2014 that brought together over a million people in many cities around the world to protest policies on climate change and call on government leaders to take action before time is too late to act.  This great march that brought people from all walks of life together was influential in exerting pressure on political negotiators who participated in the talks that led to the Paris climate agreement within the United Nations Framework Convention on Climate Change in 2016.  This historical agreement aims to hold global climate temperature to well below 2 degrees C relative to pre-industrial levels, by reducing carbon emission and increasing adaptation and climate resiliency efforts.  Signatory countries have to come up with their own national efforts to meet the goals of the Paris agreement.  Here comes the role of individuals and communities, who have to keep the issue of climate change front and centre when making choices in their lifestyles and when they elect the politicians who represent them.

The last part of the movie flowed naturally to the massive opportunities that awaits us in creating a new future that is more sustainable, socially just, and in harmony with nature.  With interview clips from scientists and thought leaders in politics and the energy sector, the path to meeting Paris goals was laid out in three major points:

1. Stop all subsides to the fossil fuel industries,

2. Price carbon to truly account for the true cost of pollution,

3. Divest investments from fossil fuels to renewable energy.  

We need to shift our thinking from relying on an economy based on resource development to a technology based economy, where we harness the energy of the sun, wind and geothermal wells to power conscious and sustainable lifestyles.  Employment data shows that this transition to renewable energy will create more jobs that those lost from ceasing to work in fossil fuel industries.  The film emphasizes that this grand challenge can be overcome within a generation when the politicians and people come together and work towards a common goal.  Examples from history highlighted in the movie to prove this point included civil rights movement with Martin Luther King, funding projects that landed humans on the moon, and preparing for the military might that defeated Nazism in World War II.

At the end of the screening, the attendees left with a renewed sense of hope and mingled together to share their ideas and ongoing projects they’re working on.  It was a truly inspiring experience that shows the importance of grassroots effort in tackling what appears to be a problem of magnificent magnitude.  I highly encourage everyone of you to plan for a screening of this film in your community, invite the Director for a Q & A, and keep the conversation, and action, going.

Dr. Hind Al-Abadleh is a Professor of Chemistry at Wilfrid Laurier University in Waterloo, ON.  She is also the Science Advisor for Students for Sustainability at Laurier.  She could be reached via e-mail: halabadleh@wlu.ca

Grateful for Gardens: Tarbiyah Elementary experiences the joys of green space

Tarbiyah students enjoy their time in the garden and help to create their own green space! 

by Chantelle Misheal

What happens when you introduce gardens and plants to your students? Well, they get awfully interested in learning more! We’ve had such an amazing time working with the students of Tarbiyah Elementary School in Milton, ON and a large part of that is due to the students’ excitement of being in the garden!

Given the generous funding from the Ontario Trillium Foundation to provide programming around gardens, as well as the funding from the Ontario150 Youth Partnership Program to install a garden at two schools, we were more than fortunate to have the resources to allow the children to really dig deep and get their hands dirty as they learn more about the benefits of restoring natural habitat.

We started off with a workshop from our partners at EcoSource, who took us to the Iceland Teaching Garden with 30 students from Tarbiyah. The girls got a first hand look at a community garden with a tour and basic information about everything that was growing, as well got the chance to help contribute to the garden by first making room in the garden beds for new seedlings to be planted.

Initially, I was worried someone would be terrified of getting their hands dirty. Soon enough, I realized the girls were racing to plant more seedlings and were eager to learn more! Learning about the processes of the garden helps to reconnect us to the process of food, and allows for a greater appreciation for the food we are so fortunate to have. The time outside was beneficial as their school is surrounded by quite a bit of concrete, and there isn’t too much opportunity to spend time in the garden.

GSS VISITS

SIX NATIONS

As we celebrate Canada 150, we have also made it a point to ensure we are acknowledging what 150 years really means. We’ve turned our efforts towards honouring the land and its original caretakers, looking for the support from Six Nations and the Indigenous Council to help us make this project representative of what the next 150 years will be through Truth and Reconciliation.

Sherry Caevil, the Aboriginal Liason Officer for the Halton Catholic District School Board, offered to take us to visit Six Nations. We were interested by the Kayanase Greenhouse and the amazing selection of native species, so we’ve made the decision to purchase most, if not all, of the plants for the schools from this greenhouse. After a tour and a quick bite at the Burger Barn, we left Six Nations with open minds and open hearts, a full belly and a van jam packed with beautiful plants!

You can plan your next visit to Grand River with a little help from this website!

BUILD DAY AT TARBIYAH

On June 13th, we held our official Canada 150 Build Day at Tarbiyah Elementary School. Planning around a shorter school schedule, busy last weeks at school and also being mindful that the students were celebrating Ramadan, made this build day nothing short of exciting! We were visited by MP Indira Naidoo-Harris who gave a special speech to the girls before we “broke ground”.

With a focus on native species, we invited Erin from Conservation Halton to teach the girls a little more of the importance of natural habitat. Luckily, the rain held off long enough for us to do the majority of the planting, but we will have to return over the summer to complete the rest of the garden beds. Even with most of the students fasting, so many wanted to continue working throughout the day to be involved in the garden!

While all the fun was happening outside for the older grades, I hosted a few sessions with the younger grades making some seed balls to help transform the bushy areas around the school!  Students were more than happy for the opportunity to help the bees and butterflies and eagerly asked to make more to take home for their own gardens.

Pictures will be up soon to show you the before and after of our wonderful garden, which includes a new rain barrel to help our thirsty plants this summer! With plans already underway for our next garden, we are optimistic and hoping for the same reaction from our students at Christ the King Secondary School in Georgetown.

Stay tuned to see what projects we’re working on! Follow us on Instagram and Twitter at @GSSHaltonPeel. See you next time in the garden! This article originally appeared on Faith and the Common Good on June 26th, 2017. 

#WasteFreeRamadan

By Nouman Khalil

This year, Peel, Halton and Toronto’s Muslim community is celebrating environment-friendly Ramadan by saying "no" to disposable bottles from sunset to sunrise.

The fasting month of Ramadan begins next weekend, May 27-28. It’s the Islamic month in which holy Qur’an was revealed to the Prophet Muhammad (peace be upon him) and the revelation occurred during one of the last 10 nights, called Laylat Al-Qadr.

To reap maximum reward in this month, benefit others and protect the environment, TorontoMuslims — a project of DawaNet, a Mississauga-based nonprofit organization committed to community service, outreach and development — launched a pilot project called the #Waste Free Ramadan campaign to encourage all community members not to send plastic bottles to landfills.

“We really want to be environmentally conscious, especially in the coming month of Ramadan,” said Taha Ghayyur, one of campaign organizers. “If we are fasting to develop God-consciousness, we are also ensuring that we are not damaging the world and that’s the whole idea of seeking mercy.”

He said the campaign began with an initial goal of distributing 5,000 bottles through few major mosques in Peel, Halton and Toronto regions, especially in the cities of Brampton and Mississauga, but due to overwhelming response they have double the target to 10,000.

“The earth is green and beautiful and Allah has appointed you stewards over it,” reads a campaign message quoting a hadith (saying of the Prophet).

Bottles are available free of charge at local mosques such as ISNA Canada, Al Falah Islamic Centre, Sayeda Khadija Centre, Anatolia Islamic Centre, Islamic Propagation Centre (aka Coopers Masjid), and Dar At-Tawheed Islamic Centre. People can also obtain one free of cost by making an online donation.

Ghayyur said since it's a pilot project, TorontoMuslims initiated this campaign with selected mosques, but the actual idea was to distribute bottles free of cost.

The colourful bottles are designed for people to also write their own names on it and encourage others to do the same.

The #WasteFreeRamadan campaign hopes to engage all Canadian in discussions about climate change, global warming, environmental degradation and conservation.  

For more information, visit https://www.launchgood.com/project/wastefreeramadan#/.

Nouman Khalil is a reporter with The Mississauga News, Brampton Guardian and South Asian Focus. This article originally appeared on Mississauga.com on May 19th, 2017. 

All My Relations: Uniting Muslim and Indigenous Voices

By Muaz Nasir

Faith leaders and community activists gathered in Toronto yesterday evening for a discussion on strengthening the bond between the Muslim and Indigenous communities.

United Muslim and Indigenous Voices is the first of a series of events focusing on solidarity and reconciliation and was brought to fruition as a result of recent racial and religious attacks, both at home and abroad.

The panel discussion was hosted by Canadian Roots Exchange, a national not-for-profit organization that is committed to building bridges between Indigenous and non-Indigenous young people. The goal of the event was to discuss issues of racism, colonialism and Islamophobia from Indigenous and Islamic perspectives and fits in the organization's mission to facilitate dialogue and strengthen relationships through leadership programs.

The Toronto Foundation and the Inspirit Foundation were also supporting partners, and follows up on a report released last year which cites the ongoing discrimination Muslim youth face and the prevailing sentiment that this is expected to increase in the future.

“It’s no secret that folks from Muslim communities face discrimination and prejudices, much like Indigenous people,” said Max FineDay, co-executive director Canadian Roots Exchange to MetroNews. “This is an opportunity to start getting to know one another better and work together for the common good.”

The panel discussed the importance of educating ourselves about each others’ injustices and confronting our own prejudices as part of the decolonization process. “In order to activate yourself, educate yourself.”

The audience also raised questions about meaningful forms of solidarity, and the importance of making incremental steps towards fostering a friendship not just between Indigenous and Muslim communities but with all Canadians. “Solidarity to me looks more like friendship,” said panelist Zainab Amadahy as she recollected a very personal experience; it can be small or it can be grand. But at the end of the day, it’s about a responsibility, a meaningfulness and a connection to one another.

About the Speakers:

SARAIN FOX

Sarain is an Anishinabe dancer, choreographer, facilitator, and activist. Since 2015, Sarain has turned her focus more toward media undertaking several hosting contracts with the VICE network, including RISE, a multi-episode show focusing on the endeavours of indigenous cultures from around the world, and Cut Off, which followed Justin Trudeau as he visited Shoal Lake 40, a remote Indigenous community struggling with water security. Most recently, Sarain has been contracted to co-host a forthcoming show on the Aboriginal People’s Television Network (APTN). All of her work, both artistic and community-based, serves her deep commitment to the process of reconciliation between Indigenous and non-Indigenous peoples in Canada and beyond.

ZAINAB AMADAHY

Of mixed race heritage, Zainab Amadahy is a researcher, organizational development consultant, author and educator currently based in Toronto. Her background in community service is in the areas of Indigenous knowledge reclamation, curanderismo, non-profit housing, women’s services, migrant settlement and community arts as well as medical and photovoltaic technologies. Among her publications is "Indigenous Peoples and Black Peoples in Canada: Settlers or Allies” (co-authored with Dr. Bonita Lawrence, 2009) and the futurist novel Moons of Palmares (Sister Vision Press, 1998). Links to Zainab’s more recent writings can be found at http://swallowsongs.com/

AUSMA MALIK

Elected to the TDSB in 2014, Ausma brings expertise and experience in education policy and community organizing to representing her vibrant downtown community. From serving on the Board of the Toronto Environmental Alliance, the city's only social justice environmental organization, to volunteering with young people in Toronto's high needs communities, to labour organizing and leading equity initiatives on Ontario campuses, Ausma is a committed life-long human rights and social justice activist. Her work continues as Director of Social Engagement at the Atkinson Foundation.

RUDAYNA BAHUBESHI

Rudayna Bahubeshi is the Communications Manager at Inspirit Foundation. She is a passionate social justice advocate and city builder who always asks who is at the table and who is missing? She is currently a CivicAction DiverseCity Fellow and a Youth Advisor on Wellesley Institute's Supports for Success program, an emerging project seeking to bridge the gap across systems, services, and programs to enable children and youth to succeed. Rudayna has led programming and communications in the non-profit and grassroots sector for several years with organizations including Women in Toronto Politics, The Natural Step Canada, Engineers Without Borders, Getinvolved.ca, and Impact Hub Ottawa. Rudayna is deeply interested in civic engagement and developing a more inclusive civic discourse. She is originally from Ottawa and holds a Bachelor of Humanities from Carleton University.

Toronto Imams Mark Earth Day with 'Green' Khutbah

Imams in Toronto joined the worldwide Green Khutba Campaign on Earth Day and delivered sermons to raise awareness on the environmental challenges facing humanity.

“Islam appreciates and celebrates the earth and the environment to the extent that some Qur’anic surahs are named after some creations such the cow, the ants, the bees, the sun, and the moon,” said Imam Dr. Wael Shehab of Masjid Toronto in his message to the congregation. “The earth and all creations glorify Allah, so we have something in common with them all.”

“We love all creations and they love us too,” said Imam Shehab. “For us, the whole earth is like a masjid, so we should preserve it.”

The Green Khutbah Campaign commemorates Earth Day which coincided with the sermon awareness campaign this year.

“This year the theme of the Green Khutbah Campaign is ‘Climate Change: Working Together to Solve a Global Challenge’ whereby we encourage Muslims to evaluate their contribution towards global warming and consider the implications for current and future generations,” said Muaz Nasir, the publisher of the Canadian environmental website, Khaleafa.com and one of the founders of the Campaign.

The Campaign was launched in 2012 in Canada and, every year, Imams across the world are encouraged to deliver a message that remind their congregations of the Qur’anic message to be stewards of the earth and its environment.

“We have been honoured to be vicegerents of God on earth,” Imam Dr. Hamid Slimi told the congregation at the Sayeda Khadija Centre in Mississauga. “Take responsibility of your duty to Mother Earth.”

“This environmental crisis is not localized but universal,” said Friday Imam Muneeb Nasir in his sermon at Masjid Toronto at Adelaide. “This crisis is not just a scientific problem or an environmental one but the result of a deep, inner crisis of the soul – it is a moral issue.”

“We cannot tune out – tuning out would mean that we are disregarding our moral responsibility to Allah’s creation,” added Nasir. “As such, we must be, not just ‘friends of the earth’, but its guardians.”

“Today’s Green Khutbah Campaign is calling all Muslims to reflect and join with others to create a sustainable future – a future where we meet our needs without compromising the ability of future generations to meet their own needs.”

The first Earth Day, held on April 22, 1970, activated 20 million Americans from all walks of life and is widely credited with launching the modern environmental movement.

More than 1 billion people across the world now participate in Earth Day activities each year, making it the largest civic observance in the world.

As the world commemorated Earth Day on Friday, leaders from more than 170 countries gathered at the United Nations in New York to sign an international treaty that aims to limit global warming to well below 2 degrees Celsius.

Earlier in the week, 250 religious leaders around the world released the Interfaith Climate Change Statement warning, “The planet has already passed safe levels of greenhouse gases in the atmosphere.”

“Unless these levels are rapidly reduced, we risk creating irreversible impacts putting hundreds of millions of lives, of all species, at severe risk.”

This article appeared on Iqra.ca on April 22nd, 2016.