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.

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.

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

Our Climate, Our Stories

A Collection of Stories and Poems by Canadian Youth

Our Climate Our Stories is a compilation of essays, stories, and poems written by Black, Indigenous, and youth of color from Canada. This e-book was developed to amplify diverse voices on emotions related to climate change, as well as journeys and experiences, communication, impacts and climate action. Our Climate, Our Stories showcases 20 young Canadian writers along with illustrations developed by Climate Illustrated.

Our Climate, Our Stories is a project of People Planet Pages, a book club run in partnership with EnviroMuslims, Community Climate Council and Books-Art-Music Collective, with the goal of bringing together a community of readers to discuss environmental and social sustainability, to initiate conversations, and to provide skills necessary to live sustainable lifestyles. 

This project was generously funded by the Rising Youth Grant, a program led by TakingItGlobal. Our teams would also like to express our sincere gratitude to Nature Canada, World Wildlife Fund Canada ( WWF-Canada), David Suzuki Foundation, Jane Goodall Institute of Canada and Climate Strike Canada for providing a foreword and opening statements to each section of the e-book.

We would also like to express our appreciation to the following illustrators for their creative contributions:

• Luise Hesse. Halle, Germany (illustrator and lead designer) @lufie.nesse, post@luisehesse.de

• Carolina Altavilla. Buenos Aires, Argentina (illustrator and designer) @caroaltavilla, carolina.altavilla@gmail.com

• Jenny Schneider. Boston, USA (illustrator) @Jenny_schneider, jennyschneiderart@gmail.com

• Audrey SUAU. Lyon, France (illustrator) @audreysuau_illustration, audreysuau@gmail.com

• Satyasree Rajeeth. Chennai, Tamil Nadu, India (illustrator) @satyasreerajeeth, sathyasreerajeeth@gmail.com

• Zelo Safi. Washington, DC, USA (illustrator) @createdbyz_, createdbyzs1@gmail.com

• Orvokki a.k.a. Kaisa Leppäkoski. Turku, Finland (illustrator) @mielenkuvia, @kaisaleppakoski, kaisa.leppakoski@gmail.com

• Jenny Caldwell. Olympia, WA, USA (illustrator) @jennycaldwelldesign, @jennypaintswithpixels, jennycaldwelldesign@gmail.com

• Nina Clausonet. Chiemgau, Germany (illustrator)@nina.clausonet, nm.clausonet@gmx.de

Download the book here: http://www.enviromuslims.ca/our-climate-our-stories/

Greening religion: New Islamic covenant for the Earth

Following on from the Catholic Church, the global Islamic community is finalising a new Earth charter to encourage Muslims to combat pollution, climate change and other threats to the planet.

Jorge Bergoglio penned a powerful 37 000-word message to humanity a few years ago, pointing at special economic interests, technology and large sections of the media for helping turn the world into “an immense pile of filth”.

God had never granted humans unchecked dominion over nature, declared the world-renowned Argentinian football fan, former bar bouncer, janitor and chemistry technician.

Bergoglio said young people were demanding change but, regrettably, efforts to find lasting solutions to the global environmental crisis had been ineffective. This was largely because of powerful opposition from special interests, but also apathy among those who mistakenly saw themselves as biblically ordained “lords and masters” entitled to plunder the Earth at will.

Bergoglio – better known as Pope Francis, the current head of the Catholic Church – set down these thoughts in his papal encyclical Laudato si’, published on 24 May 2015 for the estimated 1.3 billion baptised Catholics and “every person living on this planet”.

Francis painted a gloomy picture: “It is remarkable how weak international political responses have been. The failure of global summits on the environment make it plain that our politics are subject to technology and finance … economic interests easily end up trumping the common good … any genuine attempt by groups within society to introduce change is viewed as a nuisance … we must forcefully reject the notion that our being created in God’s image and given dominion over the Earth justifies absolute domination over other creatures.”

Now, the global Muslim community is drafting its new environmental charter, titled Al-Mizan: A Covenant for the Earth. The draft is scheduled to be completed by late March, with the final version published in October.

Iyad Abumoghli, the Nairobi-based founding director of the United Nations Environment Programme’s Faith for Earth project, announced the Al-Mizan endeavour last year.

Undated: Iyad Abumoghli is the Nairobi-based founding director of the United Nations Environment Programme’s Faith for Earth project

The Laudato si’ inspired many Christians and people of other religions, said Abumoghli. “Several religious institutions and leaders have issued declarations on climate change or calls for action on biodiversity, rainforests and other environmental challenges. However, these remain expressions of positions and solidarity with nature. What is needed is a concerted effort that charts the way forward and engages followers in meaningful actions by all religions comparable to Laudato si’.

“Muslims form over one-fifth of the world’s population and can offer humanity important Islamic perspectives on how to mitigate the impacts of the unprecedented crises we are living through.” 

Islamic guidelines

The new Islamic charter would help identify what Islam can do to ensure future generations inherit a healthy and sustainable planet.

Islamic scholars and institutions have teamed with Faith for Earth, the Islamic World Educational, Scientific and Cultural Organization, the Islamic Foundation for Ecology and Environmental Science, Uskudar University in Istanbul, the Qur’anic Botanic Garden and the College of Islamic Studies and Hamad Bin Khalifa University in Qatar to draft the charter, said Abumoghli. There are two teams, one representing these organisations and “a scholars team representing different regions and Islamic sects”. 

Sri Lanka-born, Britain-based Sidi Fazlun Khalid is the chair and co-author of the scholars team. Khalid has been described as “a pioneer in the field of Islamic environmentalism”. He founded the Islamic Foundation for Ecology and Environmental Sciences and is the author of Signs on the Earth: Islam, Modernity and the Climate Crisis.

15 August 2020: The opening chapters of the Qur’an. (Photograph by Abdullah Faraz/ Unsplash)

Although not involved in drafting the document, Abumoghli said the authors had reached out to the Muslim Judicial Council (MJC) in South Africa as well as many other Muslim leaders during the review process.

MJC member and head of the Coowatool Mosque in Loop Street, Cape Town, Moulana Shuaib Appleby welcomed the initiative. His interest in environmental issues has deepened since his appointment to the board of the Southern Africa Faith Communities’ Environmental Institute (SAFCEI), a multi-faith organisation launched in 2005 to support faith leaders and their communities to increase awareness, understanding and action on eco-justice, sustainable living and climate change.

Its members practise a broad spectrum of faiths, from African traditional healers to Bahá’í, Buddhist, Hindu, Muslim, Jewish, Quaker and a range of Christian denominations.

Appleby said it is essential for religious and faith leaders to work together to raise public awareness about environmental issues within their communities. He said that the SAFCEI has also launched a campaign to install renewable energy such as solar panels and wind turbines in places of worship, but said “more needs to be done to implement campaigns within communities. As much as it is great to share theory and discuss ideas about global environmental issues, I also see the need for more tangible projects for ordinary people on the ground.”

A game changer

Abumoghli noted that the Quran, the practices of Prophet Muhammad and the teachings of Islam all urge humanity to value and protect nature. But many of these environmental lessons remain unknown to Muslims, he said in a recent interview on the UN Environment Programme website, including how they relate to contemporary environmental issues such as climate change, ecosystem destruction and overconsumption.

“Mizan is designed to change that – and encourage Muslims to do all they can to safeguard the planet … In many places, we’re losing our connection to nature. Mizan will help provide a set of authoritative standards for Muslims to follow in their daily lives. We think it could be a game changer.”

At a broader level of the Faith for Earth Initiative, Abumoghli sees opportunities to work with religious institutions, who are often major investors, to green their assets and reduce their environmental footprints.

In Laudato si’, Pope Francis lamented the decline in the quality of human life, especially among the urban impoverished. He posited that environmental degradation could not be resolved unless society attended to the causes of social degradation for billions of impoverished people, evidenced by social breakdown, increased violence, growing drug use by young people and a loss of identity. 

“They frequently remain at the bottom of the pile. This is due partly to the fact that many professionals, opinion makers, communications media and centres of power, being located in affluent urban areas, are far removed from the poor, with little direct contact with their problems … We have to realise that a true ecological approach always becomes a social approach; it must integrate questions of justice in debates on the environment, so as to hear both the cry of the Earth and the cry of the poor,” he said.

All the same, Francis’ encyclical ends on a positive note, where he speaks about the “duty to care for creation through little daily actions” such as avoiding the use of plastic and paper, reducing water consumption, separating refuse, cooking only what can reasonably be consumed, showing care for other living beings and using public transport.

“We must not think that these efforts are not going to change the world. They benefit society, often unbeknown to us, for they call forth a goodness which, albeit unseen, inevitably tends to spread.”

Bending the Curve. (Image supplied by the International Institute for Applied Systems Analysis)

Hope versus action 

But there is a big difference between hope, on one hand, and action on the other, said United States theologian and energy ethics scholar Erin Lothes Biviano.

Writing in the Journal of Moral Theology about the American Catholic Church and the Laudato si’ initiative, Biviano touched on the abiding conservative-liberal divide among US Catholics.

“Despite the wealth of magisterial teaching and theological writing on religion and ecology, we find that far less is being done than we would like … Why is that? 

“I do not believe we should threaten people with doom – it does not work. This is not to say that we should downplay the gravity of climate change or avoid the sobering facts,” she suggested. Rather, those who seek to connect with more conservative Catholics on the issue of climate change should pay more attention to their “rhetorical tone”.

“Leadership is critical – believers must hear ecological reflections from the pulpit and read them in diocesan and parish publications to counter assumptions that environmentalism is superfluous, if not irrelevant to, faith … We also need to talk about morality without moralising – the ‘green zealot’ will simply turn people off. We must recognise that people do things differently; they have different personalities, different economic philosophies, different levels of scientific literacy,” she wrote.

This piece was originally published on New Frame on March 25 2021.

Greening Canadian Mosques

In partnership with Faith & the Common Good and with generous funding from Olive Tree Foundation, EnviroMuslims is proud to share the Greening Canadian Mosques program! The program aims to empower mosque management teams, as well as mosque-goers, to understand environmental issues and take appropriate action.

Want to get involved?

If you are a mosque-goer, please fill out this survey to help us understand what your expectations are from your local mosque when it comes to embedding sustainable practices within their facilities. You'll also have the chance to win 1 of 2 $50 gift cards at the end of the survey! https://bit.ly/34RK4Z0

If you are an imam or manager of a mosque facility, complete the survey below to tell us about some of your current sustainability policies and practices, and what types of resources you'd like to see as part of the GCM program: https://bit.ly/2KHbmdH

Help us spread the word - tag your family and friends, and encourage your local mosque to take action!

Forty Green Hadith: Sayings of the Prophet Muhammad ﷺ on Environmental Justice & Sustainability

Introducing Forty Green Hadith: Sayings of the Prophet Muhammad ﷺ on Environmental Justice & Sustainability! Download the Forty Green Hadith ebook now: tiny.cc/40greenhadith

By: Imam Safet A. Catovic

40 Green Hadith: Sayings of the Prophet Muhammad on Environmental Justice and Sustainability, compiled by these emerging young Muslim environmental activists and leaders, Kori Majeed and Saarah Yasmin Latif, is a timely and welcome addition to the important on-going work of developing “green” Muslim attitudes and practices by rooting them in these eco-conscious teachings of the Quran and the ecofriendly practices of the life example of the Prophet Muhammad (peace and blessings be upon him).

This endeavor is in keeping with a long and well-established Islamic scholarly practice of compiling forty Hadith of the Prophet Muhammed (peace and blessings be upon him) on various subject matters. This scholarly endeavor over the ages has been driven, in general, by the Prophetic instruction to his companions, “Let the one present among you convey to the absent" and specifcally what has been related from the Prophet Muhammed (peace and blessings be upon him) through numerous chains of narration and varied narrated texts, including, “Whoever preserves for my nation forty hadith concerning its religion – Allah will resurrect him (or her) on the Day of Resurrection among the jurists and scholars.” In another narration it says, “...Allah will resurrect him (or her) as a jurist and scholar,” and in another, “...I will be for him on the Day of Resurrection an intercessor and a witness.”

The current global climate crisis is primarily due to what “the hands of men have wrought”4: anthropogenic activities driven by the soaring arrogance of conspicuous consumption and the insatiable corporate greed of the few, fueled by the burning of fossil fuels supplied by the extractive fossil fuel industry which puts profts above people. The climate emergency is now upon us, an existential threat to all life on our planet, all this at the expense of the poorest and most vulnerable of our human family. Those who contribute the least to global warming yet pay the highest price in terms of its devastating efects and harms.

Highlighting the eco-teachings of Islam, especially through the teachings and beautiful life example (uswaten hasana) of the Prophet Muhammed (peace and blessings be upon him), who is called by Allah in the Quran a “mercy to all the worlds” (rahmaten lil alaameen), is of great beneft to both Muslims and peoples of other faiths as we seek to fnd ways to work together and seek to modify and “green” our attitudes, behaviors, and lifestyle choices that are integral to tackling climate change and securing a just, viable and sustainable future for our coming generations and all life on our planet Earth.

Keeping the Faith

Faith-inspired sustainability specialist Kamran Shezad and Chris Seekings consider the role religion can play in tackling climate change and environmental breakdown

Pope Francis wrote of climate change in his second encyclical: “To develop an ecology capable of remedying the damage we have done, no branch of the sciences and no form of wisdom can be left out, and that includes religion.” 

Prominent Islamic, Jewish, Buddhist, Sikh and Hindu figures have also attempted to instil a spiritual imperative into the environmental discussion. With 84% of the global population religious-affiliated, harnessing these groups may be one of our greatest tools in tackling the crisis. Kamran Shezad, sustainability advisor at nonprofit Muslim organisation the Bahu Trust, explains how people of faith are taking environmental inspiration from religious texts .

Divine power

“Faiths connect with people’s emotions and personal lives, so are an excellent method of mobilising people,” Shezad says. “In addition to values and teachings, faith institutions hold a huge amount of assets globally and have the power to drive enormous change.” 

It is estimated that religious organisations control 50% of the world’s schools, 10% of financial institutions and 8% of the planet’s habitable land surface (source: Faith for Earth initiative). There are 37m churches, 3.6m mosques, and many thousands of synagogues and temples worldwide. “They own a huge amount of buildings, and so have to make decisions about how they use energy, water and distribute food,” Shezad explains. “They own half of all schools and educate a mass audience, and can lead by example on responsible land use.” 

Moreover, faith institutions have an estimated $3trn invested around the world, with their purchasing power becoming increasingly apparent. The Church of England holds many millions of pounds in oil giants BP and Royal Dutch Shell, but is now one of numerous religious institutions supporting divestment from fossil fuel companies. 

The moral high ground

Dr Fazlun Khalid is one of the most influential Islamic scholars on the environment, and founding director of the Islamic Foundation for Ecological and Environmental Sciences (IFEES). He drafted the Islamic Declaration on Global Climate Change, which calls on all Muslims, “wherever they may be, to tackle the root causes of climate change, environmental degradation, and the loss of biodiversity”.

“As Dr Khalid puts it, ‘Islam is intrinsically environmental’, but that does not mean all Muslims are,” Shezad says. “For example, Saudi Arabia is the world’s second-largest producer of oil and one of the greatest contributors to carbon emissions and climate change.”

Only the US generates more oil, according to the country’s Energy Information Administration, and it is also home, ironically, to the world’s largest Christian population. “Environmental faith-based groups are overwhelmed by the dominant economic model in the US, while Saudi Arabia is dependent on a single resource,” Shezad says. “However, I think faith groups are beginning to reclaim the moral high ground.”

Currently, more than 43 faith-based organisations have accredited status with the UN’s Environment Assembly. These groups vary considerably in size, with some promoting initiatives in their local areas and others facilitating partnerships at national or international level.

The UK-based Faith for the Climate Network was launched in 2014 to encourage collaboration between faith communities and help boost their work on climate change. “Faiths acting together is a powerful witness to the wider world about our shared responsibility to care for creation,” says Lizzie Nelson, Faith for the Climate coordinator. “We know that the best way to engage people is not through fear, or telling people what they ‘ought’ to do, but by engaging with their core values and identity. This is how faith communities have such a key part to play in the wider climate movement.”

A common home

These partnerships mark a remarkable reversal of the tensions witnessed between competing religions throughout history, with the environment firmly at the heart of this paradigm shift. 

As part of The Time Is Now’s campaign on climate change, a mass lobby of the UK parliament was recently attended by the former Archbishop of Canterbury Lord Rowan Williams, chair of the Mosques and Imams National Advisory board (MINAB) Qari Asim MBE, Rabbi Jonathan Wittenberg of the New North London Synagogue, Vishvapani Blomfield of the Triratna Buddhist Order, and Prubhjyot Singh from EcoSikh.

“So many narratives in the media around faith are negative, focusing on abuse, conflict or religious extremism,” says Nelson. “But faith inspires people to act and work together for the common good.” 

On a global level, the Faith for Earth initiative was launched by UN Environment in November 2017, with three main goals: to inspire faith groups to advocate for the environment, to make faith organisations’ investments and assets green, and to connect faith leaders with decision-makers and the public.

“Coming together for climate action is a practical example of what people of faith are already doing day-to-day for the planet, and a vision of how we want the world to be,” adds Nelson.

“The best way to engage people is not through fear, but by engaging with their core values”

Love thy neighbour

Footsteps – Faiths for a Low Carbon Future is a local grassroots organisation in Birmingham, bringing together various faiths to ensure the city is carbon neutral by 2030. It is also involved in the Brum Breathes campaign for cleaner air. “The impact is already showing great signs of its effectiveness,” says Footsteps chair Ruth Tetlow. “The ‘Golden Rule’ is a shared ethic across all faiths.”

Meanwhile, 18 of the Bahu Trust’s 22 mosques have installed solar panels and converted to renewable energy. Educational sermons have been developed, plastic-free events organised and community clean-ups of local streets carried out. This year, it published a joint statement with the IFEES and the MINAB urging all Muslims to divest from fossil fuels and switch to renewable energy. “The Bahu Trust will now work with IFEES and MINAB to develop an educational programme for Muslim communities on how to ensure they are not invested in the fossil fuel industry,” says Shezad.

More examples include EcoSikh, which will this year plant 550 fruit trees along canals in England’s West Midlands to commemorate the 550th birthday of the Sikh religion’s founder Guru Nanak. And Christian Climate Action – inspired by Extinction Rebellion and religious teachings – has been carrying out acts of non-violent direct action demanding change. “Faiths have a long tradition of expecting their followers to take self-denying actions to care for the earth and those suffering,” Tetlow adds.

A call to action

Dr Iyad Abumoghli of UN Environment and founder of the Faith For Earth initiative is working to develop a formal coalition to strengthen engagement between religious leaders and help achieve the Sustainable Development Goals (SDGs). The coalition would be composed of a ‘Council of the Elders’, bringing together high-level faith leaders such as the Pope and Grand Imam of al-Azhar, while a 'Council of the Youth' would mobilise young faith leaders from every continent to act as global ambassadors. 

“Collaboration is Goal 17 of the SDGs,” says Jeffrey Newman, Rabbi Emeritus of the Finchley Reform Synagogue. “There is more that we share together than divides us, and we are now faced with the greatest potential calamity for life on Earth.”
CEOs of faith groups will also form part of the coalition, while a faith-science consortium of theologians, scientists and environmentalists will connect faith teachings to caring for natural resources.

“People argue that religion is incompatible with science and that they conflict with each other – I don’t buy that argument,” Shezad says. “Many of the greatest scientists of our time have been inspired by their faith and science. I would say that religious texts are complementary to science, and provide solutions to safeguarding the planet.”

Faith groups are also preparing for further international collaboration at next year’s COP 26 climate summit in Glasgow. “Faith for the Climate is beginning to gear up and make early preparations so that the network can efficiently lead its member organisations and ensure the faith presence is effective,” Shezad adds.

“Many of the greatest scientists of our time have been inspired by their faith”

One for all

Although the escalating climate crisis has helped bring groups together more than ever, collaboration between faiths is not that new. In 1986, Prince Philip – then president of WWF International – invited leaders of the world’s five major religions to discuss how faiths can help protect the natural world. Organisations like the IFEES and Alliance of Religions and Conservation have been active ever since.

The problem is that this has not translated into meaningful enough action among the upper echelons of society, particularly in the West. 

“In a lot of Western countries, politicians do not make the connection between environmental protection and religious texts,” says Gopal Patel, director of the Bhumi Project, a Hindu environmental group. “Political leaders from the Hindu, Buddhist, Sikh and Jain backgrounds probably do make that connection more, but how much they care about protection of the environment compared to economic growth, now that’s another question. All sectors of society need to work to address the crisis.”

Although she does not practice a particular religion, conservationist Jane Goodall has spoken of a “great spiritual power” that she feels when out in nature, and this year called on all faith-based organisations to join the climate movement.

“The practical work on sustainability and protecting the environment is universal and does not require a faith belief,” Shezad explains. “In a conversation with Dr Khalid, a secular person questioned whether a ‘God’ would subject this planet to climate change. Dr Fazlun responded by saying: ‘Welcome aboard, let’s save the planet first and we can then argue about God.’” 

This piece was originally published on Transform on December 13 2019.

Green Eid Gift Guide

As Ramadan comes to a close, most of us are preparing for the upcoming celebration of Eid-ul-Fitr, which marks the end of Ramadan. Part of the Eid tradition includes exchanging gifts with loved ones and spending time with family and friends.

We are always on the lookout for green gift ideas for Eid and have roundup some of our favourite ideas (in no particular order) in case you’re still looking for that perfect Eid gift!

• Azha Workshop

  makes Arabic spiritual and culturally inspired accessories. We especially love the water bracelet (a partnership between Azha and IDRF). All proceeds go towards promoting clean water for schools, sand filters for villages and water pumps to help improve people’s quality of life in drought prone regions of the world. Talk about #fashionwithapurpose

• Afflatus Hijab

  prides itself on being socially conscious. Their business stands for women empowerment and spreading awareness around mental health. (P.S. they also have the cutest Ramadan and Eid cards on sale this year!)

• Nur by Tahira

  brings sustainability and ethics to the forefront of their business practices. They only produce their clothing in small workshop and provide fair wages and safe working conditions to the labourers who help bring their fashion creations to life.

• Peace by Chocolate

  This Syrian family of chocolate makers lost their chocolate factory in Lebanon to a bombing and then spent several years living in a refugee camp.When they arrived in Canada, they were eager to share their chocolate with world again. They continued their family tradition of chocolate-making and only use the highest quality ingredients including fresh local organic honey. The company is also giving back with a purpose pledging to hire 50 refugees, mentor 10 refugee start ups and help 4 refugee businesses access new markets through their own distribution and retailing networks.

• Dates

  aren’t just for Ramadan. A lovely box of fresh, organic, sustainably sourced dates or a box of these gourmet stuffed dates are perfect ways to thank a host for having you over for Eid. You can also make your own gourmet dates with this recipe from Muslimah Canadian nutrition expert Nazima Qureshi.

Image Credit: http://prntscr.com/uj62kx via Adobe

• Canadian Prayer Rug

  was inspired by the stories around Canada’s oldest mosque, the Al-Rashid, and the Syrian, Lebanese, Ukrainian and Indigenous pioneers who helped build, preserve, and protect the mosque. A local Metis designer worked alongside a local Muslim weaver to craft and create a rug that symbolized Alberta and spoke to the province’s natural and communal landscape. Materials from a local wool mill were used, including wool that had been hand-dyed with plants that are native to the region.

• Books

  are always a great idea! The Prophet (PBUH) said to seek knowledge from the cradle to the grave. Consider gifting one of your favourite books to someone in your life. Lately we’ve been loving The Study Quran and Muslims of the World! Also check out used book stores for hidden gems like books out of print or hard to find Islamic titles.

• Reusable products

  Encourage family members and friends to adopt a zero waste lifestyle by gifting reusable products that they can incorporate into their daily life. Bamboo, glass or stainless steel straws, reusable silicone sandwich and snack bags, reusable glass coffee mugs and beeswax food wrap are all great options!

The less “stuff” route to gift giving

• Make a donation in someone’s name in lieu of a physical gift.

  We all have so much “stuff” nowadays and a gift of Sadaqah Jariyah (a form of giving that extends past our lifetime & helps those in the future with rewards that benefit us into the afterlife) is a thoughtful touch. Consider endowment fund organizations like the Olive Tree Foundation or other organizations like Islamic Relief, Muslim Aid and Penny Appeal among many others.
  

• Try gifting experiences to family and friends. We recommend checking out:

  • Blooming Tulip Events for beautifully curated wellness and creative experiences that will help everyone unwind and get their creative juices flowing!

  • Studio.89’s paint night is also a great option with proceeds going towards supporting the organization (YTGA) and all the great work they’re doing around environmental awareness, animal rights and sustainability!

  • Husna Vacations features halal vacations and local Canadian excursions that will make the perfect family gift for anyone!

Blooming Tulip Events

Studio.89 Paint Night

Husna Vacations

Bonus tips and guidelines:

• Try to support Muslim brands wherever possible. We can build up our own community from the inside out with our own dollars. For example, choose items from local shops like NurShop, The Date Palm or Modah Lifestyle Store instead of Amazon.

• Support brands with a commitment and passion for sustainability and social justice. We mentioned a few earlier in this article.

• Think about the life cycle of the gift item you are giving: will it last? can it be recycled? is it a single purpose item or can it be reused or re-purposed in different ways? what kind of waste will it generate? where will that waste end up?

• Think about how to you wrap your gifts: avoid using paper and opt for eco-friendly wrappings (for example, Japanese furoshiki wrapping cloth) that can be reused. Or opt for reusable gift bags and maybe skip or go easy with the tissue paper.

• Support local brands. It helps to reduce the carbon footprint associated with the global transportation chain involved with getting your gift to you or your gift recipient.

And if you’re still hunting for ideas, also check out our Eco-Friendly Eid Gifts post from a few years ago for other ideas like the WWF Store and Ten Thousand Villages!

We hope that everyone has a wonderful Eid insha’Allah!

Green Ramadan Guide

Khaleafa.com is pleased to release the Green Ramadan Guide 2019.

From food to transportation and energy, this guide explores various aspects of everyday life and how simple changes can make a big impact this Ramadan.

Grab your free copy of the Green Ramadan Guide (click the image below) and share with friends, family and community members far and wide. We hope that through this guide everyone is inspired to take action this Ramadan. And may we all reap the rewards inshaAllah. 

(Green) Ramadan Mubarak!

As an extension to our Green Khutbah Campaign, we are excited to launch a Green Ramadan initiative designed to help everyone have a greener Ramadan.

This year’s Green Khutbah campaign centred on the idea that everyday is earth day; that we do not need one specific day to speak about, educate or tackle environmental issues like climate change.

During Ramadan, as we gather and give thanks for our many blessings, we encourage everyone to think of this planet that is entrusted to us. This earth, this one home, is all we have. And as stewards of this earth, on a daily basis there are countless individual actions that can make which will have a large collective difference.

With this in mind, we’ve put together a quick and easy Green Ramadan Action Plan with simple actions that will help get you started on a greener journey - whether at home, at the mosque or elsewhere in the community!

Download the Green Ramadan Action Plan and share with friends and family, community members or post it up at your local mosque or community gathering place to spread the word about #GreenRamadan19!

Environmental Challenges in the Light of the Theory of Maqasid

The Research Center for Islamic Legislation and Ethics (CILE) leads the reform and renewal of contemporary Islamic legal and ethical thought and behavior by contributing a sustainable ethical framework for addressing contemporary global challenges. CILE’s initiative is maintained by the production, dissemination and application of Islamic ethical thought and behavior. This is achieved by engaging scholars of text and scholars of context to bring about a transformative ethical school of thought.

Overview:

Islamic scriptural sources (the Qur’an and Prophetic tradition) abound with references and reminders about nature and all of creation. Because creation is a sign of the Creator, respecting and preserving it is not just altruistic but also an act of faith and worship.

The environment is an essential topic for Islamic applied ethics. In light of the contemporary environmental challenges (deforestation, global warming, how the use of technology and our lifestyles destroy nature and kill animals), we need to turn to the Islamic scriptural sources to derive an ethical framework to halt, if not to reverse, the destruction of our planet.

We recognise that this field cannot be tackled separately from economics and politics. Many environmental decisions by politicians and states today are based on economic interests and/or pressures. In the global south as much as in the industrialised countries of the north, these three fields must be considered together in order to acquire a better and more holistic understanding of the framework of Islamic environmental applied ethics.

This requires Muslim scholars of the text/Shari’a and experts in this field to work together on specific questions and create a framework for resolving the crisis we confront. Only then will Muslim scholars be able to produce effective and relevant legal opinions.

The following video is from the CILE Granada Summer School session on the Environment 

Creating a Community Garden at your Islamic School

Community gardens have recently taken off as a way of engaging communities in the local food movement. Not only does it raise awareness, community gardens can also serve as a learning tool for schools. The Safa and Marwa Islamic School (SAM) in Mississauga, Ontario received a grant from TD Friends of Environment in 2015 towards the creation of their own gardening space. Khaleafa.com has the opportunity to speak with Nisreen Shawahneh, who was instrumental in coordinating the project, to learn some successes and challenges in creating a community garden in a school environment. 

Preparation:

a.     How did the idea for a community garden first come about, what was the motivation?

At Safa and Marwa Islamic School (SAM) our goals are to deliver a ‘living’ curriculum that ensures the spiritual and academic success of our student body and to build a sense of comradely and community amongst our students, parents and staff. Every year our team brainstorms projects that would help us meet these goals. It was in one of these sessions that the idea for a community garden was born. We recognized that building a community garden would bring to life curricular concepts allowing students to cement their learning in the classroom by living examples in the garden. From a spiritual point of view, having a garden would allow students to understand the importance of stewardship and the environment in Islam. Furthermore, having a garden that was not owned and manned by one, but the entire school community brought teachers, students and staff together to work towards a common goal. It was heartwarming to see the way harvests were enjoyed and celebrated by all involved.

In addition to being motivated by our goals for students we were also cognizant of the fact that having a community garden would complement our healthy living and physical education program nicely. Prior to having our community garden our student body has regularly participated in the 60 second kids club, we are currently ranked 10th in the Province. We would also have healthy eating competitions across the grades. We hoped that the addition of the garden would give kids the push they needed to begin eating healthier in their day to day lives.

b.     How have the students been involved?

Students from Junior Kindergarten to grade 8 all participated in the community garden.  Each class was assigned a plot to plant in. Students chose what to grow; the school provided the seeds and the seedlings. Students, with the help of their teachers, planted the seedlings and seeded the seeds. Students, watered, weeded and took care of the garden the whole season.

In addition, we conducted workshops for both parents and students on how to establish and run their own gardens at home. The presentation was delivered by Ms. Nisreen, the Garden Coordinator. The agenda was as follows:

• General information for parents and students on how they could begin their own community gardens in their neighborhoods.
• General information for parents and students on how they could begin their own community gardens in their backyards.
• General information on the different types of plants that could be grown year-round.
• General information on the tips and tricks of gardening. 

c.     What was involved in planning the project?

To plan the project we put together a planning team that consisted of members from administration, teachers, auxiliary staff, parents and students. The following diagram depicts the team and their tasks in terms of planning the project.

d.     What were the greatest hurdles?

In bringing this project to fruition, there were several hurdles. Following are the greatest hurdles we faced and we feel that these were all equally challenging:

·Finance: In Ontario, private faith based schools do not receive any public funding. Therefore, all the money that is generated to operate the school is derived from tuition. It is difficult to allocate tuition money to a project such as this because there are often competing needs that take precedence such as those related to the facility infrastructure and those related to curriculum delivery directly. Although there are many grants available through the Government of Ontario that could fund a community garden, they are often only open to publically funded schools - which we are not. We had to be creative in finding a grant. We are very appreciative of the grant we received from TD to deploy our garden.

·Space: We are at capacity in terms of student body because SAM has consistently been named the top Islamic school by the Fraser institute. Space is over utilized and therefore to carve out space on our grounds was extremely difficult. It required re-planning our play areas and putting in another outdoor rotation for our students which resulted in an overhaul of the school and classroom schedules. It was also challenging to convince some school members and parents that the reutilization of the space would add more to the curriculum then the original play space.

·Manpower: Maintaining a garden (watering, weeding, harvesting, replanting) and asking teachers to integrate curriculum related to the garden day to day was extremely challenging because both are time consuming and rely on volunteerism.

Participation:

a.     What has the response been to the project?

The garden has received so much love and support from students, staff and parents, especially around harvest time where everyone gets to taste their success. Our garden has inspired parents to create their own gardens.  Following are some testimonials:

I love the garden. I planted it, watered it and picked it. It was fun in the garden because I saw plants grow - Hannah, Grade 6

I love being in the garden. We picked basil and onions and many more. There were even carrots, being in the garden made me feel free and happy - Mustafa, Grade 4

The garden was the best. I especially loved when it was time to pick the plants. I even got to sell it. I loved the garden - Adam, Grade 3

I got to pick plants from the garden. We even bought some. I ate carrots, too. They tasted amazing - Leena Grade 1. 

 b.     Have you been able to incorporate parents and other groups into the project?  

We have successfully been able to engage parents during garden planning and planting. We did not incorporate other groups into the project.

c.     How does the garden sustain itself over the summer?

SAM operates a summer program that incorporates a unit on community gardening. Students in this program maintain the garden over the summer and are supervised by the summer teachers and administration.

d.     What happens to the produce in the fall?

Throughout the summer and fall produce is harvested and, depending upon the yield, either sold to parents during school fundraisers, distributed to student volunteers and those who have completed a related curricular unit, donated to families in need and shared with the entire school in our ‘welcome to school’ fall barbecue.

Programming:

a.     Have you included any spiritual or religious programming into the garden? If so, what has the messaging been?

Our community garden helped us explain Islam’s ethos of environmentalism and stewardship to our students using a hands-on approach. In Islam humans were created to serve God (Allah) and work towards creating the greatest good for all his creations which includes the earth and its environment. Caring for the earth is our shared responsibility. Our department of religion began incorporating what it means to live a sustainable life into religious curricula as follows:

• Allah created us directly from the Earth and we must therefore be stewards of the Earth by taking care of it and protecting it in a sustainable way.
• We have undertaken a trust with our creator to protect the planet and contribute to and sustain its resources responsibly.
• We must treat all creation including the natural world with justice.
• We must recognize that Allah has created the world in a balance and we must work to sustain that balance.
• We must live a simple lifestyle – which includes growing our own produce.

b.     Are multiple grades involved in the project?

Yes, multiple grades were involved in the project namely: junior kindergarten, senior kindergarten, grade 1, grade 2, grade 3, grade 4, grade 5, grade 6 and grade 7. Each grade was assigned their own part of the garden and were responsible for caring for it.

c.     How do you see the garden growing in the future?

Thus far, we have planted produce that was quick and easy to grow in our garden. We planted: tomatoes, curled parsley, basil, strawberries, carrots, sunflowers, corn, peas, beans, green onion, hot pepper, bell pepper, cucumber, potatoes, beets and Swiss chard.

In the future, we would like to plant our garden by theme. For example, we would like to plant a salad garden, a salsa garden, a fruit salad garden etcetera. In addition, we are looking to move our school to a new location to continue to deliver quality curriculum. Whereas a community garden would never have made it onto our list of ‘must haves’ for a new property in the past; after our project, we have decided that our new location would never be complete without space for a new community garden.

Lessons Learned:

a.     What have been the biggest challenges and what were the lessons that were learned in creating a community garden?

As mentioned in 1d above the biggest challenges were finance, space and manpower. The lesson we learned were as follows:

• Finance: When establishing the garden, we factored in the cost for building the garden however we did not factor in the cost for continuing to maintain and sustain the garden.
• Space: We could have collaborated with our school neighbors and shared property to build a larger garden which would not have compromised out play area.
• ·Manpower: We need to build capacity around having more consistent volunteers for the garden and demonstrate to teaching staff that taking their students out to the garden is worth the time it takes to do so. In addition, we learned that it is important to ensure that those that tend to the garden document what they have done so that it can be passed on to those who take it over the following year.

b.     Can you provide any advice to other groups looking to start their own community garden?

Be cognizant of our lessons learned.

Be Calm & Plant Your Seedling

Shaykh Yasir Fahmy shares two important points of action to remember in the face of the tragedies surrounding us. Courtesy of the Islamic Society of Boston Cultural Center.

  [embed]https://www.youtube.com/watch?time_continue=327&v=AV3cKodXbmM[/embed]

Shaykh Yasir Fahmy was born and raised in northern New Jersey and completed a BS from Rutgers University and worked for three years in corporate America. During his seven years of studying in the Middle East, he completed a degree from the prestigious Al-Azhar University, while simultaneously studying with other numerous scholars. Shaykh Yasir received numerous ‘ijazaat in the subjects of fiqh, hadith, aqeeda, usul al-fiqh, seerah, tazkiyyah, mantiq, Arabic grammar, sarf (morphology) and balagha (rhetoric). In 2013, he became the first American Azhari to teach in the renowned Al-Azhar Mosque.

Islamic Declaration on Global Climate Change

  [embed]https://youtu.be/kMr9EHDXvyU[/embed]

The Islamic Declaration on Global Climate Change was launched by Islamic leaders from 20 countries at the International Islamic Climate Change Symposium in Istanbul on August 17-18, 2015. The Declaration presents the moral case, based on Islamic teachings, for the world’s 1.6 billion Muslims and people of all faiths worldwide to take urgent climate action.

Read the declaration: http://islamicclimatedeclaration.org/islamic-declaration-on-global-climate-change/

Related News Articles:

“Major Islamic Climate Change Declaration Released” Press Release, August 18, 2015 http://www.greenfaith.org/media/press-releases/major-islamic-climate-change-declaration-released

“Can Islamic scholars change thinking on climate change?” By Davide Castelvecchi, Quirin Schiermeier, & Richard Hodson, Nature, August 19, 2015 http://www.nature.com/news/can-islamic-scholars-change-thinking-on-climate-change-1.18203

“The Islamic Climate Change Declaration Could Be More Effective Than Pope Francis's Encyclical” By Emma Foehringer Merchant, New Republic, August 19, 2015 http://www.newrepublic.com/article/122575/islamic-climate-change-declaration-more-effective-encyclical

Shared from: Forum on Religion and Ecology Newsletter (September 2015)

5 Ways to be more green this Ramadan

The blessed month of Ramadan is drawing nearer by each sunset – and boy can I feel the excitement in the air.

There is no doubt that in the month of Ramadan; we are able to renew and strengthen our spirituality, increase both our mental and physical state and purify our hearts.

Yet, as we change our habits to become closer to Allah, we should also look at ways to become closer to the earth (figuratively speaking of course). “It is He (Allah) that has appointed you (mankind) as stewards in the Earth…” (Qur’án, 35:39) - With this in mind, I have compiled my 5 ways to be Green this Ramadan

1. Drop the Grande Vanilla soy sugar free, shaken not stirred latte - now hear me out. I know that coffee is very much the essence of intelligent life on Earth and without it we become only shells of our former selves. But this Ramadan can be a great way to drop the coffee, not only will it have lasting health benefits, but coffees are making the world more brown than green, and no I’m not talking about teeth stains. It takes 140 litres of water to create one cup of coffee. With water scarcity becoming a real and prominent issue effecting 1.2 billion people- let’s do what we can to help!

For more information about the hidden cost of water click here

2. Eat your greens... please - go veggie this Ramadan, I mean you can do full throttle and go the whole month as a vegetarian (or dare I say it, a vegan *insert horror scream*) or just avoid the meats (please take note of the plural) once or twice a week. From Middle Eastern Dolma to Southern Asian Aaloo Gobhi, the Muslim world has a range of vegetarian dishes just waiting for you to try.

To find out even more reasons to go veggie click here

3. Skip the supermarket, get the local stuff - the majority of our food from the supermarket is imported. This means that the food we eat has travelled thousands of miles, leaving massive impacts on our environment. This Ramadan let’s try to eat as local as possible, whether that be growing our own mints in the flower pot for those special mint teas after Taraweeh, or going to the local city farm/community garden to buy some greens. To be fair, if you live in London, you’re spoiled for choice. With the amount of city farms, community gardens and farmers market- you’ll never believe just how close they are to home and how cheap the veg is! A bag of spinach, a bag of lettuce, a packet of strawberries and a bunch of coriander all for under £5 #WINNING, and if you help grow the produce you can take it home for free! Did I mention #WINNING

Check out your nearest local producer here

4. Spend more time outside - let’s try and not get sucked in by the comfort of our homes this Ramadan, let’s spend more time outside! Whether that is by starting to garden, turning that small patch into your own personal produce section, or praying and doing dhikr outside. Once you find that special outside space, visit it regularly and let it remind you of what’s at stake.

Just in case you’re not quite sold on the outside thing, click here

5. Don’t take that free water bottle at the Masjid… - unless it is a reusable bottle that you can just keep using till the end of time and the bottle can accompany you forever and ever, much like this sentence. There is no doubt about it, Masjids hit full capacity during Ramadan, and as lovely as it is, it gets REALLY hot. Now the Masjids do what they can to help - by turning that air conditioning on, and getting the volunteers to ensure everyone is well by giving out free plastic water bottles. Now I might be speaking for myself, but normally I’m there at the word ‘free’- but try to not take those free plastic bottles this Ramadan. Buy a reusable water bottle, not only will you look chic, stylish, effortless (the list can go on) but you will be reducing your carbon footprint, helping clear those landfills sites and reaping up those ‘saving the world’ points.

For more info, check out MADE’s ‘I drink tap’ campaign here

So you have read the list on how to be green this Ramadan! So share and spread the greenness, and just like Hulk, nobody can be too green, so share your own tips below!

Fatima El-meeyuf, Eco Ambassador

This article was originally featured onMADE  in Europe in June 2015. 

Green Tips from the Sunnah

This article was released in advance of Earth Day 2015 at the Islamic Institute of Toronto. For more information, please visit www.islam.ca. 

By Shaikh Ahmad Kutty

Today, the earth is in a deplorable state: greenhouse gases in the atmosphere from our over use of fossil fuels is creating a crisis of epidemic proportions. Rising sea levels are making parts of the world at risk of disappearing into the sea, and the earth is becoming parched and dry making it more or less unsuitable for further cultivation. Isn’t it about time we asked ourselves how we are contributing to this and what we can do to reverse the process?

Fortunately, for us as Muslims, we have in the Prophet of mercy, a guide for us in even this. And so let us look to, and allow his daily examples to serve as a source of inspiration, and motivation for us in our attempt to live life green.

1. While brushing our teeth or making wudhu, think of the Prophet (peace be upon him), who never used more than one liter of water for his wudhu and remember that no one can perform wudhu better than he.
2. As we take our morning shower, think of the three liters of water that the Prophet used for bathing and consider making your shower shorter (not more than five minutes).
3. Remember that the Prophet’s mosque had only lanterns, which were themselves used sparingly, and that many of our eminent scientists and scholars used the moon light to read and write. Following in their lead, turn off the lights when not absolutely necessary and learn to relax and function without light or in dim light!
4. Before debating purchasing a new outfit, remember that the Prophet’s wife, Aisha, wore a gown with close to sixty patches on it.
5. Pitch in to remove litter from the streets knowing that the Prophet (peace be upon him) has said that doing so is an act of charity.
6. Curb our never-ending desire to consume and amass more by reflecting on the Prophetic words that, “He is not a believer who fills himself while his neighbor is starving!”
7. Recall that many of the Prophets were trained as shepherds and that a good shepherd is one who is out in the field. So, get to know the earth and its inhabitants and act as a guardian and goodly shepherd over it.

So, let us think of the blessings of Allah and appreciate them, and know that appreciating them means to use them wisely, in moderation and never abuse them or be wasteful. And let's take responsibility for protecting the environment by following in the non-carbon, green footsteps of our beloved Prophet (peace be upon him)! 

Huge support for ‘Islam Is Green’ environment campaign

  Earlier in March, the Islamic Education and Research Academy (iERA) launched its ‘Islam is Green’ campaign in conjunction with the ‘Time to Act Climate Change’ march in London.

The ‘Islam is Green’ campaign saw iERA’s official launch of their official website, a destination designed to empower Muslims in tackling climate change, and fulfilling their religious duties towards nature.

Additionally, iERA provided training and delivered a lecture on the importance of looking after the environment from an Islamic perspective at a local community centre. After the talk, iERA volunteers made their way to the assembly point in central London, where they joined a group of more than 5,000 people from various backgrounds who came together to voice their concern on climate change.

During the demonstration, iERA volunteers handed out leaflets to members of the public informing them of how Muslims take the preservation of the environment seriously. They engaged in many interesting discussions, and the response was overwhelmingly positive. Demonstrators were very surprised to know that Islam has a supportive stance towards the environment, and this initiated numerous discussions where they wanted to find out more.

[youtube http://www.youtube.com/watch?v=l2hdU7zTce0]

iERA also teamed up with an organisation called ‘Made in Europe’, a campaign group who envisage the Muslim community leading the struggle against global poverty, injustice and environmental issues. The collaboration with Made in Europe was very productive, and the feedback from the general public was extremely promising.

The ‘Islam is Green’ campaign was endorsed by the general public who wanted more Muslims to participle in future environmental events.

The iERA team also gained interest from a number of independent media outlets, which led to two interviews with Reel News and Nuwave Pictures.

This article was originally featured on Aquila Style in April 2015. 

Watchful Eyes

Filmmaker Aman Ali shares word of Homegrown Homies, a wonderful new internet short film series with Google about the lives of Muslim Americans. The first episode is about professor and author Dr. Ingrid Mattson and her dog Ziggy.

"Dr. Mattson is one of the most prominent female leaders in the Muslim community, and was almost attacked and received several hateful threats for being in her position," Aman tells us. "So she got a dog named Ziggy to protect herself and her family and thus a beautiful bond was born."

"Our series is steering clear of religion and preachiness because that shit is lame and turns people off," adds Aman, "Myself included. So our storytelling series is about the lives of Muslim Americans focusing on emotions like love, regret, redemption, guilt, sadness, and joy."

Dr. Mattson understood that dogs were haram, or forbidden, when she converted to Islam. She learned it's more nuanced than that. And at any rate, she and Ziggy are best buds forever.

Subscribe for more.