Inspired by her faith to be friend to the earth

By Patricia Lane & Iman Berry 

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

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

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

Tell us about your project.

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

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

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

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

How else have you been involved?

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

Tell us about your background.

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

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

What makes your work hard?

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

What gives you hope?

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

What do you see if we get this right?

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

What would you like to say to other young people?

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

What about older readers?

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

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

What does Islam say about climate change and climate action?

By: Ibrahim Ozdemir

Muslims already have an environmentalist framework to follow. It is set in Islam.Many Muslim majority countries bear the brunt of climate change, but their cultural awareness of it and climate action are often staggeringly limited. 

A movement of “Islamic environmentalism” based on Islamic tradition – rather than imported “white saviour” environmentalism based on first-world political campaigns – can address both. And the post-COVID-19 lull in emissions is an opportunity to fast-track this.

It is a movement we sorely need. My home country Turkey, for example, is particularly vulnerable to the effects of climate change, as temperatures are rising and rainfall is decreasing year on year, causing serious problems with water availability. In Bangladesh, it is estimated that by 2050 one in seven will be displaced by climate change, creating millions of climate refugees. In the Middle East, large areas are likely to become uninhabitable due to heatwaves likely to sweep over the region in the next few decades.

However, despite their vulnerability, many Muslim countries are contributing to the problem. Indonesia, the most populous Muslim-majority country in the world, is the world’s fifth-largest emitter of greenhouse gases, and is doing little to curb emissions. Bangladesh and Pakistan are the two most polluted countries in the world, but have taken no serious measures to address pollution. Inaction in the Muslim world persists despite a declaration by Muslim countries in 2015 to play an active role in combatting climate change.

You would think that those most affected by climate change would be the most eager to stop it. This is not always the case. Many Muslim countries are reluctant to impose Western concepts of environmentalism, or to bow to pressure from countries which have already gone through industrialisation without having to address pollution or curb emissions. Environmental colonialism is not the answer. 

What would work, and has been proven to work, is using the principles of Islam to encourage conservation in Muslims. 

Islam teaches its followers to take care of the earth. Muslims believe that humans should act as guardians, or khalifah, of the planet, and that they will be held accountable by God for their actions. This concept of stewardship is a powerful one, and was used in the Islamic Declaration on Climate Change to propel change in environmental policy in Muslim countries.

In fact, Muslims need to look no further than the Quran for guidance, where there are approximately 200 verses concerning the environment. Muslims are taught that “greater indeed than the creation of man is the creation of the heavens and the earth”. The reality is that nothing could be more Islamic than protecting God’s most precious creation: the earth. 

It is this approach that can reach the hearts and minds of the 1.8 billion Muslims around the world, and it must be integrated with, rather than neglected by, the climate movement.

The Prophet Muhammad (pbuh) also demonstrated kindness, care and general good principles for the treatment of animals, which form a benchmark for Muslims. He outlawed killing animals for sport, told people not to overload their camels and donkeys, commanded that slaughtering an animal for food be done with kindness and consideration for the animal’s feelings and respect for Allah who gave it life, he even allowed his camel to choose the place where he built his first mosque in the city of Medina.

A 2013 study in Indonesia showed that including environmentalist messages in Islamic sermons led to increased public awareness and concern for the environment. In 2014, Indonesia issued a fatwa (or Islamic legal opinion) to require the country’s Muslims to protect endangered species.

There are also organisations dedicated to using religion to pass on the message of conservation, such as the Alliance for Religions and Conservation (ARC). One of its most successful projects used Islamic scholars to convince Tanzanian fishermen that dynamite, dragnet and spear fishing goes against the Quran – and they listened.

This case also tells us that remote, top-down moralising is unlikely to be effective. The fishermen had previously resisted bans from the government, but were persuaded once they were told that they were acting un-Islamically. One fisherman said: “This side of conservation isn’t from the mzungu [“white man” in Swahili], it’s from the Quran.”

Clearly, we need to speak the language of those whose behaviour we are seeking to change, particularly if that language is naturally averse to unsustainable policies.

Some Muslim thought leaders are aware of this and are eager to develop a “homegrown” environmental movement to emerge as thought leaders in their own right. For example, the Dhaka Forum this month ran a panel on post-COVID-19 environmental issues with the majority of speakers coming from the Muslim world.

Muslim countries have a head start in the climate race. They have a framework and a belief system which mandates protection of the earth and its natural resources. As Seyyed Hossein Nasr, a prominent proponent of the religion and environmentalism movement, argues, the desacralisation of the West has resulted in an ideology that humans have dominion over the earth, rather than stewardship of it, which is the Islamic view. Muslims must become guardians of the earth once more, for the sake of their environments and for the sake of God.

Ibrahim Ozdemir is a renowned environmentalist and professor of philosophy at Uskudar University, Turkey. Professor Ibrahim Ozdemir is former Director General at Turkey’s Ministry of Education, the Founding Vice-Chancellor of Hasan Kalyoncu University and presently Professor of Philosophy at Uskudar University.

This piece was originally published on Al-Jazeera on August 12 2020.

International Polar Bear Day

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

The Polar Bear Connection

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

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

Islamic Perspective on Extinction

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

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

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

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

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

Preserving Nature, Carrying Out Obligations to God

By: Nur Arinta

Islam is one of the religions in the world which has a large number of followers, and Indonesia is known as a country with the highest number of Muslims in the world. As a religion that is the guideline of human life, Islam also regulates matters concerning human to nature relations. Preserving nature not only protects the animals, but also helps protect ecological processes so that natural systems can run uninterrupted. A modern environmentalist named Mawli Y. Izzi Deen said that preserving the environment as part of ecology is an obligation within Islam. An assistant professor of King Abdul Aziz University, Jeddah, Saudi Arabia also said in his essay entitled “Islamic Environmental Ethics, Law and Society,” that conservation of the environment must be done because the environment and all creatures are created by Allah SWT which is entrusted to humans on earth.
 
Furthermore Islam also teaches people to do good things for the environment. Prophet Muhammad once said, anyone who treats nature well with a sincere heart will get a reward from Allah SWT in the form of pahala. Even during the time of the Prophet Muhammad, Islam has introduced the concept of "hima", namely the establishment of certain zones for nature conservation and protecting plants and wildlife, wherein it is not permitted to make buildings, neither make fields, create land, nor hunt.
 
Quoted from republika.co.id, there are five types of hima that apply at the time of the Prophet Muhammad. The first type of hima is an area where people should not use it to herd livestock, but they are still allowed to cut trees in this area as long as the trees cut are old and have already produced flowers and fruit. The second type is an area where people are allowed to herd cattle and cut trees that have flowered and produce fruit, to help the seeding process naturally in the following season.
 
The third type is an area permitted to be a grazing area throughout the year, but is limited to the type of livestock and a quota system is applied. In this region, people may also cut grass. The fourth type is an area used as a bee sanctuary, where people can only herd cattle after the flower season is over. The fifth type functions as a forest conservation area. In this area trees may be cut only during emergencies. The last type is a forest conservation area to prevent desertification.
 
As the largest Muslim-majority country in the world, the approach through religious wisdom could be one method used in making efforts to raise awareness concerning the environmental conservation and wildlife. This can be done through community leaders, such as religious leaders or village leaders who are respected at the grassroots level.
 
The Chairperson of the Foreign Relations and International Cooperation Division of the MUI, KH. Muhyiddin Junaidi MA, stated "The Indonesian Ulema Council has formed an Environmental Breeding Institute, which has line of duty to issue fatwas or religious opinions about the needs to preserve wildlife and ecosystems in order to protect Indonesia's environment."
 
Based on this, the Indonesian Ulema Council as a leading religious institution in Indonesia stipulates Fatwa Number 4 of 2014 concerning Conservation of Endangered Animals for the Balance of Ecosystems. This fatwa orders to protect and preserve endangered species, both protected and unprotected, living in the wild or in captivity, having a small population and declining population in nature, and requiring conservation efforts to prevent extinction. Fatwa No. 4 of 2014 is to prevent species extinction caused by various threats experienced by animals which could cause extinction, which will disrupt the balance of the ecosystem, whereas it is supposed to be maintained.
 
This fatwa is comprise of recommendations aimed at the government, legislative bodies, regional governments, business people, religious leaders, and the wider community. The recommendation advice us to take steps to protect and preserve endangered species against extinction, one of which is law enforcement efforts to stop the hunting and trading of wild animals, especially protected species.
 
The Indonesian Ulema Council also has an environmental Da’i, namely the Da'i which specifically mentions the importance of protecting and preserving the environment. "MUI forms environmental Da’i because the environment is an aspect that cannot be separated from human. lt is not only fardhu kifayah (obligatory for some people), but also it is fardhu 'ain (must be done) for all humanity to protect the environment and maintain the balance of the ecosystem.
 
Religion is the approach that can be chosen as a method of socialization and education, to influence the community to preserve animals and to prevent species extinction. As the teachings in every religion says that humans not only should have good relations with God, but also to other humans living harmoniously alongside nature. Therefore, if all parties can carry out their respective functions and roles, it is not impossible for us to fulfill the dream of the preservation of animals and ecosystems.

This article originally appeared on WWF -Indonesia on January 3, 2019.

Wetlands: Our Collective Responsibility

By: Muaz Nasir

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

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

What are wetlands?

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

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

Why are they important?

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

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

The loss or destruction of wetlands can result in:

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

• Deterioration of wetland water quality

• Reduction in water supply and water storage

• Loss of flood plain land and floodplain protection

• Increased soil erosion and desertification

• Reduced range of recreational opportunities

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

Wetlands in Islam

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

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

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

What you can do:

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

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

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

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

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

Sources:

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

2. Nature Conservancy of Canada:

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

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

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

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

Can The Halal Industry Contribute to a Better Environment?

By Latifa Saber 

Many often link the halal industry to the food industry, but what a lot of people miss is that ‘halal’ goes way further than that. When we think about halal we mostly think about the slaughter process that is different for Muslims, but we seem to forget that it doesn’t stop there. Depending on what industry we’re talking about, the halal rules can differ. A main guideline when it comes to halal is that it should be good for humans, animals and the environment. What’s really interesting is that many of these ‘halal – rules’ are very respectable and could change many things that are quite harmful to our environment today.

Let’s take a look at the beauty industry for example and think about how halal is implemented when it comes to manufacturing cosmetics.  Halal beauty and personal care goes way further than banning pork derivatives from the products and having halal financial services. When we’re speaking of halal beauty we have to make sure that the products don’t own any pesticides. But that’s not all; besides the ingredient list the halal beauty sector also focuses on the manufacturing. This means that the environment and the people who work on the cosmetics are not to be forgotten. It is highly recommended to manufacture products locally, which reduces the effect on the environment. Also fair trade is a must! Exploitation of production workers is definitely a no-go. Last but not least: The creation of halal beauty products needs to be free from any type of animal cruelty.

So we’re talking about banning pesticides, stopping the exploiting of working forces, and fair-trade, all these standards are exactly what many environmental activists are pleading for these days. So what if these halal guidelines were a standard for all industries? Could this be an optimal solution for the many problems that live in the industry these days? Think of sweatshops exploiting workforces in third world countries, the use of pesticides or the abuse of animals to manufacture products.

The ideal answer would obviously be yes, but of course it isn’t that easy. Even though the standards are high when it comes to the halal guidelines, many of these industries lack a standardized approach, which makes it really hard to control it. And unfortunately there’s also this strange feeling towards halal products by some non-Muslims who still see it as some kind of Muslim hocus-pocus

But maybe being more open about it and having more transparency into the halal industry would get rid of these problems, which could lead to more industries applying these guidelines. Because if we look at the way our environment is often treated these days, it really screams for a new way of doing things. More specific it screams for a way in which we can enjoy products without exploiting people, abusing animals or disrespecting our planet.

This article originally appeared on mvslim on July 24th, 2017.