Toronto Imams Mark Earth Day with 'Green' Khutbah

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Delivering on the Promises of Paris

Why the World’s Muslims Are Demanding Climate Action Now

Naser Haghamed CEO of Islamic Relief Worldwide, an independent humanitarian and development organisation with a presence in over 40 countries worldwide.

The global Muslim community - made up of around 1.6 billion followers from world leaders to academics, from teachers and healthcare workers to business people and investors - has incredible collective power. Islam is the fastest-growing religion: 1 in 5 people today are Muslim, and Muslims will make up around 30% of the global population in 2050. As the newly appointed CEO of the world’s largest Islamic humanitarian and emergency relief NGO, I have witnessed this collective power harnessed to achieve immense and noble things, from providing shelter and relief to victims of floods and earthquakes to supporting refugees from war-torn countries. However, one longstanding crisis constantly threatens to undermine our efforts to make the world a safer place to live in: climate change. With world leaders gathering in New York on April 22nd to reaffirm the commitment they made to end the fossil fuel era in Paris last December, it is time for a reminder of just how important it is that they turn their promises into action without delay.

We can’t fall into the trap of thinking that climate change is a problem for the next generation whose effects won’t be felt for years. Climate change is devastating the world. Now. Many Muslim majority countries are on the front lines: a recent report from the Asian Development Bank showed that in Indonesia, the world’s largest Muslim country and the fourth largest country in the world by population, climate change and the floods it causes are turning the poor into the ‘ultra-poor’. Most of the Middle East and North Africa is expected to become hotter and drier due to climate change, worsening droughts and exposing millions to water shortages. These changes provoke migration to other countries themselves facing resource deficiencies aggravated by climate change, thereby increasing the risk of violent conflict. This, and the ever-growing death toll among the world’s poorest who have contributed least to greenhouse gas emissions, are unjust realities with which we are all too familiar at Islamic Relief.

Whilst more and more Muslims are experiencing the ravages of climate change first hand, more Muslims and governments are in turn starting to join the fight against climate change. Last August, Muslim scholars, experts and activists from over 20 countries called on the world’s Muslims to act on climate, with a particular demand to governments to move away from fossil fuel sources of energy and towards societies where 100% of energy is provided by renewable sources such as solar and wind - resources which many Islamic countries have in abundance - as early as possible. There is nothing radical in the claim that acting on climate change is a fundamental part of Islam: we know from the Qur’an that Allah has made each of us a steward (khalifah) of the earth - a ‘precious home’ with finite resources - in order to maintain its delicate equilibrium (mizan). The fossil fuels that once brought us prosperity are now destroying this equilibrium and our prosperity along with it.

Islamic Relief took to the streets in 2015 to demand an ambitious Paris Agreement

In January this year, the Islamic Development Bank agreed with the United Nations Environment Programme (UNEP) to use Islamic finance to combat climate change and food insecurity. Days later, in February, the world’s largest solar power plant opened in Morocco and could provide enough energy to power over 1 million homes by 2018. At the beginning of April, Saudi Arabia’s Deputy Crown Prince announced the country’s intention to create a $2 trillion megafund to help it transition to the post-oil era. Islamic Relief has also done its bit, building solar-powered homes in places like Bangladesh - the most disaster prone country in the world - and installing water harvesting systems in Kenya. However, the scale of the problem is so large that it will require a huge increase in efforts from Muslims and non-Muslims alike in solidarity.

That is why, together with 270 faith leaders, I have today issued an urgent call to faith communities around the world to divest their money from fossil fuels and reinvest it in renewable energy solutions. Together, we will reduce emissions in our homes, workplaces and centers of worship, standing in solidarity with those communities already facing the severe consequences of climate change. Such is my conviction, that on April 22nd, the day that a record number of countries will meet at the UN Headquarters in New York to sign the Paris Agreement, Islamic Relief Worldwide will be helping to launch a global Muslim network dedicated to tackling climate change issues in the Islamic world and will present the Islamic Climate Change Declaration to the President of the United Nations General Assembly, H.E. Mogens Lykketoft. To show they are equally serious, countries must implement the Paris Agreement as soon as possible, phasing out the astonishingly high fossil fuel subsidies that the International Monetary Fund estimated would be $10 million every minute in 2015, and endeavoring to peak greenhouse gas emissions by 2020 to give us the best chance of going 100% renewable and to keep the global temperature rise to 1.5 degrees celsius above pre-industrial levels to avoid the worst effects of climate change.

We must urge world leaders to make a real difference to prevent climate change and help people of all faiths and none to adapt to the climate change that we are already experiencing, in accordance with Islamic teachings. Much is already being done by both governments and citizens, but we are not fulfilling our collective potential. With the World Humanitarian Summit taking place in Istanbul in May and the implementation-focused sequel to last December’s successful conference in Paris taking place in Morocco in November, 2016 has to be the year that the world starts delivering on its promises in earnest, before we lose further lives in the fight against climate change.

Follow Naser Haghamed on Twitter: www.twitter.com/irworldwide

This article appeared in the Huffington Post on April 18th, 2016. 

2016 Green Khutbah Campaign

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

TORONTO, April 11, 2016 - Muslims across the world will commemorate Earth Day on Friday, April 22nd, 2016 with the Green Khutbah Campaign as religious leaders deliver a sermon to raise awareness on the environmental challenges facing humanity.

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

“This year the theme of the Green Khutbah Campaign is ‘Climate Change: Working Together to Solve a Global Challenge’ whereby we encourage Muslims to evaluate their contribution towards global warming and consider the implications for current and future generations,” Nasir added.

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

The Green Khutbah Campaign commemorates Earth Day that will take place on Friday, April 22.

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

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

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

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

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

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

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

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

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

Umar Nasir,

Media Relations, Green Khutba Campaign

e: http://khaleafa.com/contact

Alhamdulillah for Colours

The “Alhamdulillah Series” was inspired by Ruzky Aliyar who featured a series of nature images with the tagline “Alhamdulillah”. The series was profiled on Muslim Matters during the Winter of 2012 and quickly drew praise for the simplicity of the message. Building upon this effort to remember the many blessings of Allah, Khaleafa.com has picked up the initiative and will continue to highlight the many signs of Allah.

“There truly are signs in this for people who reflect.” (Quran 13:3)

Islam and Environmentalism Today

By: Tarik M. Quadir

As a child growing up in a small town in Bangladesh, I remember being very careful not to hurt bugs, ants, birds, animals and even plants because it would be a sin against God to do so. Even the earth was not to be dug or hurt unnecessarily because one day when we die we will be returned to the earth, and the grave itself would punish us for our unnecessary cruelty toward it. Islam, my religion, had formed my view of nature and made me a little environmentalist two decades before I became aware of the environmental crisis. This realization inspires me to this day to take a religious approach to environmentalism. Today, as Islam is often maligned by some as a religion of hatred and violence, it is worth remembering that this religion possesses immense potential as a source of healing for this beautiful planet that is our home.To begin with, according to the Quran, the various species on the earth "form communities" like us, 6:38, "every entity celebrates God's praise," 17:44, and they are all "signs of God," 42:29, and thus, all have transcendent meanings and purposes. Moreover, the Quran uses the same term "aya" to refer to both the entities in nature and the verses of this revelation. In other words, we are immersed in the "cosmic Quran" by which God sustains not only our bodies, but also our souls. In fact, the Quran speaks of nature as reminders and beacons of God, more than the central scriptures of any other major world religion. Moreover, intrinsic worth is "greater than" that of any arrogant human, 40:57, and forbids us from activities that may upset the balance in nature, 55:8. Most importantly, humans were sent with the charge and capacity to be God's representatives, 35:39, and all of nature, including our own faculties, were given to humankind as trusts for which we will be held accountable if we misuse them, 102:8.

LOVING EVERY CREATION

These teachings were also manifest in the examples set by the Prophet Muhammad. The prophet forbade dirtying public spaces and water sources and thus established the institution of "harim" (forbidden space) for that same purpose. Likewise, he established sanctuaries for animals and plants. He forbade waste of any natural element even if it is available in plenty and urged sharing of basic necessities. The prophet strongly encouraged the planting of trees, saying, "There is no believer who plants a tree or sows a field from which a human, bird or animal eats, but it shall be reckoned as charity." He encouraged showing mercy and compassion to all beings, saying, "O people, have mercy for those who are on the Earth, then He who is in heaven will have mercy on you."

Apart from the prophet's extraordinary environmental sensitivity, the idea of nature as a sign of God, and thus, as conveyer of transcendental meanings, can give us insight into what may be missing in today's mainstream environmentalism.

Today, most environmentalists do not see environmentalism as a religious or spiritual cause. Accordingly, most mainstream environmentalists do not see that the root of this crisis lies in the unprecedented level of materialistic values of modern societies that sustain the economic system and government policies that they seek to change. Even when they realize this, they do not see that the root of this level of materialism lies in the secularized perception of nature generated by modern science, the kind of science most of them view as their greatest hope.

Without denying the benefits of modern science and technology, we must understand their limitations, especially in their role in grinding out all notions of transcendent value, meaning and purpose of nature. Unless the materialistic values of greed for wealth, power and sensual pleasures are not sufficiently restrained, efforts to change economic models and government policies cannot succeed in solving the problem. The worldly solutions that mainstream environmentalists seek, very helpful as they are, can only delay environmental catastrophes by a few decades, but not in the long run. Aware of this prospect, many veteran environmentalists are calling for a paradigm shift in values, but still within a secular framework.

ISLAMIC SENSIBILITY OVER NATURE

Let us remember that the flame of greed is deeply ingrained in human souls. From a religious perspective, only that which can reach our souls at a deeper level, and not just better economic models and policy changes, however well intended, can keep the flame of greed sufficiently restrained to let nature survive, and even thrive. As the Prophet Muhammad and even the creation story of Genesis, says, humans are made in the "image of God," the one who has no limitations. Made in God's image and yet unaware of this, there is something in us that is never satisfied by anything of this finite world – we hunger for the infinite. Unless this hunger is sufficiently turned toward the one who has no end, it can only end with humans devouring the world. From a spiritual perspective, this is what has been happening over the last 300 years since the scientific revolution gave us a mechanical worldview and thus stripped nature of its status as a sign of God. Instead of seeing nature as a spiritual means for knowing God, modern science taught us to see nature, including ourselves, only in purely physical terms.

Muslims should acknowledge and proclaim this deficiency in mainstream environmentalism and join people of all faiths in demonstrating the crucial role all religions can play in reawakening humanity to eternal meanings of nature. They should "compete in good works," 5:48, with people of other faiths as the Quran advises them to do. In these very difficult times for the earth as well as for millions across the world, more than ever, Muslims should pay heed to these words: "The servants of the Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, 'Peace'!" 25:63.

* An assistant professor of environmentalism and of contemporary Islamic thought at Necmettin Erbakan University in Turkey, the author of "The Traditional Islamic Environmentalism."

This article was originally published on Daily Sabah on March 7th, 2016. 

MADE launches the Ultimate Water Challenge

The Muslim Action for Development & Environment (MADE) has launched its newest campaign to raise awareness about water consumption and educate Muslims about the importance of conservation.

The Ultimate Water Challenge encourages Muslims to reduce their water use through completing a series of challenges from March 21st-March 25th, 2016. Participants can either sign up as an individual or a team and compete against each other across several categories. The overall goal of the campaign is to raise awareness and funds to support well-boring initiatives in Zanzibar.

CHALLENGE LEVEL 1 – Only for the Conscious!

Beat the Tap: Use only the Prophetic amount of water [the mudd approx. 675ml] during wudu for the five prayers over five days - mudd is included!

CHALLENGE LEVEL 2 – Only for the Brave!

Beat the Bucket: Beaten the tap? Well then how about the ghusl bucket challenge and use 1 bucket for your daily shower – challenge yourself and be one of the brave!

CHALLENGE LEVEL 3 – Only for the Heroic!

The Ultimate Water Walk: Is the bucket a breeze? Then take the Ultimate Water Walk carrying a weight of 20 litres for 6km through central London passing iconic places whilst raising awareness of water injustice and the Islamic teachings of water. Experience what many women and children go through daily who do not have access to water - challenge your endurance and be one of the heroes!

To learn more and sign up as an individual or a team, visit www.made.ngo

From Asthma to Zika: UNEP tackles links between health and environment

Skin cancer. Lung cancer. Asthma. Lead poisoning. Mercury poisoning. Malaria. Ebola. Zika. The list of health conditions that can be linked to environmental pollution and degradation is long and growing.

Speaking to a packed room of international delegates on Wednesday morning, UN Environment Programme Executive Director Achim Steiner stressed that the links between health and environment are fundamental, and that international action can have a profound impact.

"The spread of Zika, just as with Ebola, has sent a strong signal to the international community that there is a need for increased attention to the linkages between environment and health," he said. "There is a growing awareness that humans, through their intervention in the environment, play a vital role in exacerbating or mitigating health risks."

Mr. Steiner was addressing UNEP's Committee of Permanent Representatives (CPR), a group of 300 delegates representing over 140 countries and major groups. The CPR is meeting at UNEP's Nairobi headquarters this week to prepare for the United Nations Environment Assembly (UNEA), the world's highest-level decision-making body on the environment, which will convene at the end of May.

In his remarks, Steiner cited data from the World Health Organization (WHO), which has found that 23 per cent of all premature deaths around the world can be attributed to environmental factors. Among children, that figure rises to 36 per cent.

"Every year, nearly 7 million people die because they are exposed to indoor and outdoor air pollution, from power generation, cookstoves, transportation, industrial furnaces, wildfires, or other causes," Steiner said.

"We are eating into an ecological infrastructure that not only sustains us, but protects us. The fallout from the footprint of human activity in the 21st century seems to grow every year."

Mr. Steiner also pointed out that more than 2 billion people live in water-stressed areas, 1,000 children die every day from water-borne diseases, and 42 million life years are lost every year due to natural disasters.

There is strong evidence that international action to protect the environment can have strong, positive impacts on human health. Thanks to the Montreal Protocol, which took effect in 1989, nearly 100 substances that deplete the ozone layer have been removed from circulation. Because of that progress, some 2 million cases of skin cancer will be prevented before 2030. And the removal of lead from fuel is already preventing over 1 million premature deaths each year.

UNEP - in partnership with the World Health Organization, the Convention on Biological Diversity, the Basel, Rotterdam and Stockholm Conventions and the Montreal Protocol - is preparing a report entitled Healthy Environment, Healthy People that will explore how the environment impacts human health. The report will be launched at UNEA, where it will be the subject of a discussion among ministers on the implementation of the environmental dimension of the 2030 Sustainable Development Agenda. The Agenda and its 17 goals were adopted in September by 193 Member States, and lay out a pathway for sustainable development. The goals integrate the social, economic and environmental concerns of development.

A healthy environment presents opportunities for a healthier society, and it brings economic benefits as well. The phase out of ozone-depleting CFCs should result in a cumulative $1.8 trillion in global health benefits by 2060. Eliminating lead in gasoline on a global scale will boost global GDP by an estimated 4 per cent. And the return on investment in water and sanitation services is between $5 and $28 per dollar invested.

Climate Change to be Top Priority in Muslim World

Zafirah Zein - Environment Ministers from more than 50 Muslim countries have come up with a joint declaration on environmental protection and sustainable development. At the 6th Islamic Conference in Morocco, members of the Organization of Islamic Cooperation (OIC) convened to discuss ways to combat climate change and deal with obstacles to sustainable development.

In the declaration, countries were urged to commit to a number of key goals. These included pursuing green economies, raising awareness about the importance of eradicating poverty, creating a new energy operating system, and adopting standards for good practices in sustainable governance.

"Climate change is a serious threat, especially to the developing world. It is only through collective action that we will overcome one of the pressing challenges of our generation,” said OIC secretary general Iyad Ameen Madani, who is the former Information Minister of Saudi Arabia.

Global warming is due to have drastic effects in the Middle East. A recently published study in the journalNatural Climate Change predicts that countries in the Arabian Gulf and parts of Iran will be uninhabitable in the future due to extreme heatwaves predicted to sweep over the region after 2070.

Professor Elfatih Eltahir of the Massachusetts Institute of Technology, who co-conducted the study, said, "We would hope that information like this would be helpful in making sure there is interest [in cutting carbon emissions] for the countries in the region. They have a vital interest in supporting measures that would help reduce the concentration of CO2 in the future."

The OIC, founded in 1969, is the second largest inter-governmental organization in the world and includes some of the world's least developed countries. It includes conflict-ridden Afghanistan and Iraq and huge resource-dependent states such as Indonesia and Malaysia. Developing nations are most vulnerable to global warming, and while some wealthier oil-rich Muslim countries might be able to afford protection against rising temperatures, poor countries like Yemen will suffer.

Food security also remains a critical issue in many of the OIC member states. Famines have occurred in Somalia and Mali in the last five years, and environment-linked disasters have led to widespread poverty in Bangladesh, which was ranked by the World Bank as one of the 12 countries most vulnerable to climate change.

Conserving the environment has a distinct place in Islamic thought as the religion prioritizes meeting the needs of present and future generations without destroying natural balance or excluding any segments of society. A form of sustainable development within Islam that has gained traction in recent years is Islamic finance, in which financial institutions are governed by both Islamic law and regular banking rules.

At the Third International Conference on Financing for Development, Chief Economist of the Islamic Development Bank Savas Alpay said, "In mobilizing resources for the Sustainable Development Goals, non-traditional sources of financing need to be given due attention. In this context, Islamic finance is offering a very promising alternative."

The Bank announced in July that it would be increasing development assistance to more than USD$150 billion to support short- and long-term environmental, social and economic projects in member states of the OIC.

While the OIC declaration is not legally binding to member states, it is an important rallying call in a region that has not taken a strong lead in the climate debate.

This article was originally published on Solutions in January 2016. 

Stewards of the Earth: Fulfilling Our Environmental Trust

The Muslim Chaplaincy at the University of Toronto in collaboration with khaleafa.com – A Sacred Trust andBlossomPure Organic brings you this Winter 2016 Symposium, titled “Stewards of the Earth: Fulfilling Our Environmental Trust.” We’re also greatly indebted to the Muslim Students’ Association @ University of Toronto for their constant support and assistance.

SYMPOSIUM DESCRIPTION:
The current environmental crisis is a reflection of a deeper spiritual disease that has polluted the hearts of many people today. As Muslims, we believe that we have a duty towards all of God’s creation, and that abusing that trust compromises our connection to the Divine.

God the Exalted warns us in the Quran of the dangers of corrupting the earth: “Corruption has appeared on land and sea as a result of what people’s hands have earned, and He will make them taste the consequences of some of their own actions so that they may turn back.” (Quran 30.41)

In this Symposium, we will cover some of the following topics:
• The metaphysical relationship between the believer and the environment.
• Modern food industry and the spiritual blessing of wholesome food.
• Practical methods and initiatives to fulfill our environmental trust.

To register, please sign-up at: http://mcuoft.com/symposium

Alhamdulillah for Great Ideas

The “Alhamdulillah Series” was inspired by Ruzky Aliyar who featured a series of nature images with the tagline “Alhamdulillah”. The series was profiled on Muslim Matters during the Winter of 2012 and quickly drew praise for the simplicity of the message. Building upon this effort to remember the many blessings of Allah, Khaleafa.com has picked up the initiative and will continue to highlight the many signs of Allah.

“There truly are signs in this for people who reflect.” (Quran 13:3)

Quran Inspires Environmental Stewardship

In this ICNA-MAS session, we
1) Discuss the Sunnah of our Beloved Prophet (SAWS) as it relates to conservation and care for creation

2) Explore how Muslim communities around the world are reviving this tradition in the face of environmental calamities, and

3) Understand how this revival has led to more Muslims living the environmental spirit of Islam.

● How was the Prophet (SAWS) mindful of the environment? What is his Sunnah in relation to conservation and care for creation?

● What does the Qur’an say about environmental stewardship?

● What is the extent of the environmental damage and challenges we face, and what plausible avenues are there to mend our situation?

● Aligned with the Sunnah of Rasul Allah (SAW), what actions have Muslim communities taken to live more in accordance with our deen?

For all ICNA-MAS Convention (2015), please visit https://www.youtube.com/playlist?list…

Prophet Muhammad (PBUH): 9 Healthy Habits That Science Later Proved

In honor of Mawlid Al-Nabi, the prophet’s birthday, we decided to share with you some of Muhammad’s (PBUH) healthy habits, which happen to be backed scientifically today!

Early Riser: Prophet Muhammad slept early and woke up with the Adhan of Fajr each day. Being an early riser has scientifically been correlated with better productivity, as well as better mental health in general. So, waking up early may be hard but with baby steps, even if it’s just waking up 15 minutes earlier to start with, you can begin improving your quality of life.

Eating Less: The practice of eating less to prevent sickness and disease was emphasized by Prophet Muhammad (PBUH), and now backed heavily by science much later. The Islamic concept ‘1/3 for your food, 1/3 for your liquids, and 1/3 for your breath’ matches very closely to the Japanese ‘hara hachi bu’ concept, which means eat until you are only 80% full. Read more about the health benefits of the ‘hara hachi bu’ practice here.

Eating Slowly: We now know that it takes our body 20 minutes to send signals to our brain that it is full. Slow eating will help you eat less food and improve your digestion, and it is a practice Muhammad (PBUH) did himself and strongly advocated. Read more about slow, mindful eating here.

Mindful Eating: ‘Eat together and not separately, for the blessing is associated with the company’. The prophet stressed this, and today sharing and enjoying food has been proven to reduce stress, improve family and romantic relationships, and build healthy eating habits within children.

Water: ‘Do not drink water in one breath, but drink it in two or three breaths’, is the manner by which Muhammad (PBUH) drank water. Science today proves that when a person drinks too much water in a short period of time they can experience headaches, imbalance in blood electrolyte levels and sometimes dizziness too. Drinking slowly helps you actually absorb the fluid and get the most benefit out of it.

Pomegranates: Pomegranates are thought to have been the prophet’s favorite fruit, and modern scientific research has proven pomegranates to be one of the healthiest foods on the planet. They contain manganese, which helps in the formation of bone structures during the metabolic process, and potassium, which aids in maintaining cellular function and keeps a balance in fluid levels. They are also potent in flavonoids and polyphenols, antioxidants which protect our bodies against heart disease.

Fasting: Recent evidence is showing that not just the food we eat, but our eating timings and patterns also have a profound impact on our health. Fasting was a regular practice of Muhammad’s (PBUH) life, not just during Ramadan. He would fast until Maghrib every Monday and Thursday, and also on the 13th, 14th and 15th of each month. This is similar to the intermittent fasting practice, which has been proven to balance hormone levels, prevent oxidative stress, and reduce overall inflammation. When you think about it, the less food you put into your body the less it focuses on digestion and the more it can focus on healing itself from certain ailments!

Dates: Dates are the perfect foods to break your fast as they stabilize your blood sugar levels, rebalance blood electrolyte levels, and help kick start your digestive system in preparation for food. Prophet Muhammad (PBUH) also recommended dates to be eaten in the lead up to childbirth. Dates are now proven to boost oxytocin production in your body and speed up labor.

Staying Active: Fulfilling three of the five pillars of Islam requires that Muslims be of sound health and fitness; prayer in itself is a form of exercise that requires movement of your body’s muscles and joints. Good health is also necessary if you intend to fast or participate in Hajj. Prophet Muhammad (PBUH) strongly encouraged physical exercise and told parents to encourage physical activity in their children too by ‘teaching them swimming, horse riding, and archery’.

This article was originally published The Daily Crisp on December 23, 2015. 

Muslims Can Welcome New Papal Decree

Pope Francis acknowledges Sufi mysticism when he stresses God’s presence in all nature in his environmental encyclical, writes Rashied Omar.

Pope Francis’s environmental encyclical entitled Laudato Si (“Praise be to you”): “On Care For Our Common Home”, which was released on June 18 is undoubtedly one of the most important interventions in the campaign for environmental justice in the 21st century.

It is not surprising that the 184-page document, released in eight languages, took more than 18 months to draft.

This second papal encyclical has already had a significant impact on shifting the global debate in favour of those who advocate that humanity should act with greater care for our common home. This is clearly in evidence at the discussions taking place at the 2015 UN Climate Change Conference (COP21) which is convening in Paris until Friday.

Moreover, Laudato Si has had a ripple effect within the inter-faith community. The imminent release of Laudato Si inspired the issuing of a statement in June by more than 330 rabbis in a letter on the climate crisis entitled: “A call to action to prevent further climate-fuelled disasters and work toward eco-social justice.”

Laudato Si no doubt has also inspired the Islamic Declaration on Global Climate Change released in Istanbul in August.

Muslim scholars, such as Joseph Lumbard, who have engaged with Laudato Si, have concurred that the important themes in Pope Francis’s encyclical on the environment resonate well with the teachings of Islam on the environment.

Here I would like to highlight two of them that were also evident in the exegesis and commentary on Laudato Si, by Father Peter-John Person.

First and foremost, one of the most significant aspects of Laudato Si is that it frames the issue of environmental conservation within a framework of justice. In Pearson’s interpretation, Laudato Si is a document about justice with a focus on the environment, rather than the other way around.

Pope Francis sees the issue of climate change through the eyes of the poor and this is the key hermeneutic or interpretive lens.

In other words, the pontiff wants the economic, social and environmental world orders to be fairer to the poorest.

Laudato Si criticises consumerist, profit-seeking economies, and emphasises acute sensitivity to debt, inequality, and poverty, and suggests differentiated responsibilities based on wealth and ability. Compassion and justice require voices to speak up for the most vulnerable and marginalised – those often left voiceless, those who have been pushed into poverty, those who have been denied access to food, water and other basic human rights, those who stand to suffer the most from climate change, while having contributed the least to the problem.

The social, economic and environmental dimensions cannot be considered in isolation, but should be treated integrally as a complex joint crisis. These social justice concerns resonate fully with the teachings of Islam.

It is most eloquently depicted in the Qur’an in Surah al-Rahman, chapter 55, verses 5-7, where God proclaims:

“God has raised the cosmos,

And set up (for all things) the balance.

So do not transgress the balance.

Weigh, therefore, (your deeds) with justice,

And cause no loss in the balance!”

From an Islamic perspective, the environmental crisis humanity is facing today can be viewed as a symptom of a deeper spiritual malaise.

This spiritual malaise has come about through extravagant and consumerist lifestyles that have transgressed the balance between humans and nature. An imbalance or altering of the mizan (balance) has taken place at the individual, social and global levels and this is now being reflected in the environmental crisis.

Such a perspective is also evident in the nomenclature and mission of The Claremont Main Road Masjid’s environmental programme: Muslims for Eco-Justice.

A second new theme that Laudato Si takes up is that of acknowledging the existential rights of those with whom we share this planet, namely animals and plants, etc, and more importantly, recognising their spiritual essence.

In the sixth chapter of the encyclical, Francis writes that humanity can “discover God in all things”. Hence, the pontiff asserts, “there is a mystical meaning to be found in a leaf, in a mountain trail, in a dewdrop, in a poor person’s face”.

Interestingly, in order to drive home and substantiate this point, in footnote 159 of the encyclical, Francis credits a 9th century Muslim Sufi mystic Amir al-Khawas for the concept of nature’s “mystical meaning”. In his theology, al-Khawas was obviously inspired by the abundance of Qur’anic verses that depict the natural environment in this manner.

Joseph Lumbard in his response to Laudato Si has provided the following examples of Qur’anic verses wherein God affirms the spiritual essence of our natural environment. The Qur’an proclaims, “whatsoever is in the heavens and on the earth glorifies God” (59:1; 61:1; 62:1; 64:1).

“The stars and the trees prostrate” (55:6), “the thunder hymns His praise” (13:13), and “unto God prostrates whosoever is in the heavens and whosoever is on the earth, the sun, the moon, the stars, the mountains, the trees, and the beasts” (22:18). In these and many other verses, the whole of creation is presented as a divine symphony, for “there is no thing, save that it hymns His praise, though you do not understand their praise. Truly He is clement, forgiving” (17:44).

According to an Argentinian priest, Father Augusto Zampini, “it is certainly unusual for a Pope to cite a Muslim Sufi in support of his theology of environmental transcendence, but those who have known Pope Francis since his days in the slums of Argentina know that this shows his personal touch on the encyclical”.

By quoting al-Khawas, Zampini argues Francis is “inviting all human beings to transcend, to go out of themselves and therefore to improve the relationship that we have with other people, with the Earth, with God”.

Moreover, Zampini contends that through his citing of a Muslim mystic “Pope Francis is trying to foster ecumenical and interfaith dialogue about shared spirituality”. Such a view is confirmed by the following quote from Laudato Si in which Francis emphasises the importance of interconnectedness and shared spirituality:

“Everything is connected. Concern for the environment this needs to be joined to a sincere love for our fellow human beings and an unwavering commitment to resolving the problems of society.”

In conclusion, it is my considered view that through Laudato Si, Francis has inaugurated a constructive platform for credible faith and secular leaders to enter into renewed dialogue on the critical question of climate change and discuss ways in which we can bring ourselves closer to living in harmony and reverence with nature.

Moreover, by locating such a conversation within the broader framework of Francis’s theology of compassion for the poor, which offers a powerful social critique of our global culture of consumerism, covetousness, and opulence – inter-religious dialogue should find even greater resonance among Muslims.

It is my sincere hope that more Muslim scholars will take up the dialogical challenge presented in Laudato Si in a spirit of reverence and hospitality comparable to that with which the 12th century Muslim leader, Sultan al-Kamil, welcomed Saint Francis of Assisi, from whom the current pope takes his name. Muslims can and should engage substantively with Laudato Si in order to build broad solidarity with meaningful global commitments for the collective good, through responsible stewardship of the earth.

* Rashied Omar is imam of the Claremont Main Road Mosque located in Cape Town, South Africa.

This article was originally published on IOL on December 8, 2015. 

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.

History of Medicine in the Islamic Civilization

By: Amira Ayad

For early Muslims, knowledge was a treasure they would eagerly seek. Medical science and pharmacy were no exceptions.

Muslim physicians’ early practice emphasized the importance of preserving health through natural gentle interventions. The Hippocratic philosophy of ‘Premium non nocera’(first don't harm) was a well kept notion in their minds as it reflected the teaching of their religion. Prophet Muhammad’s words, “Your body has rights over you” (agreed upon - Ṣaḥīḥ al-Bukhārī) paved their way to amazing advancement in the medical, pharmaceutical, and health fields.

Studying history, we can see that medicine within the Islamic civilization passed through three main stages (Abouleish, n.d.). The first stage started in the early 7th century by collecting and translating the medical knowledge of the Greeks, Persians, Assyrian Syriacs, Indians and Byzantines. (Nagamia, 1998)

Soon enough, Muslim physicians started to elaborate on the collected body of knowledge and largely expanded it through experience, exploration, experimentations, testing, and practice. This was during the Golden Age of the Islamic civilization that brought the original contributions of Muslim physicians in the medical, pharmaceutical, herbal, nutritional and botanical fields. This second stage extended during the ninth through thirteenth centuries. During the last stage, however, decline occurred which reflected the stagnation and gradual deterioration of the whole Islamic nation.

During the second stage, many physicians, Arabs as well as non-Arabs, contributed to the flourishing of the medicine. Physicians like Al-Razi, or Razes (841 – 926 AD), and Ibn-Sina, known as Avicenna (980 – 1037 AD) were pioneers in the medical fields. Their books and teachings were used as bases for medical study in Europe for centuries to come.

Al-Razi’s fame started with the establishment of a hospital in Baghdad in the 9th century which included a special ward for mental illness. He also pioneered in holistic and spiritual medicine, advocating healing and caring for the whole patient. This idea was well reflected in his book ‘Al-Tibb al-Rawhani’ (Spiritual Medicine) where he emphasized the importance of heart purification and ethical and virtuous conducts in achieving total healing.

In his famous book, Al-Qanun fi al-Tibb (The Law in Medicine), Ibn-Sina laid the foundation of medical practice, compiled a complete Materia Medica, described diseases and malfunctions  and gave a full formulary of remedies, suggestions and recipes for treatment.

Balancing Body

 

As early as the 10^th century, Muslim physicians were treating eye diseases and even performing cataract surgery. Al-Mawsili, an Iraqi ophthalmologist and physician, designed a special needle to remove cataract by suction. And, an amazingly complete text book on eye disease ‘Notebook of the Oculist’ was written by Ali Ibn Isa also in the 10^th century Baghdad. On Ibn Isa’s valuable reference was based the European knowledge of modern ophthalmology. (Al-Hassani, 2006)

Ibn al-Nafis, the Syrian Muslim scholar, described in a treatise written in 1210 AC the role of the heart and lung in blood purification and elaborated on Ibn-Sina’s description of the pulmonary circulation. Ibn al-Nafis accurately described the anatomical structure of heart chambers and the fine structure of the circulatory system hundreds of years before Western discoveries.

Early Muslims also laid the foundation of modern day pharmacology through the early work of Sabur ibn Sahl, Al-Razi and Ibn-Sina in the early 9^th century. Later on, in the 11^th century, Al-Biruni wrote his famous master piece ‘The Book of Pharmacology’ compiling an amazing work on drugs and remedies. Al-Zahrawi’s writings ‘Al-Tasrif’ (Dispensing) further taught methods of drug preparations and formulation starting from simple remedies all the way to complex compounding. (Al-Hassani, 2006)

The principal concepts embodying medicine as practiced during this period were based on the essential meaning of balance. They presented the physician’s role as one of in balancing and harmonizing overall bodily functions while restoring health and healing on the physical, emotional, mental and spiritual planes.

Physical ailments were thought to arise mainly as a result of accumulation of excess waste substance in the body. Overeating, improper food choice and other unhealthy habits were regarded as the source of the accumulated morbid matter, and a disease’s symptoms appears when the digestive process becomes overwhelmed. (Al-Jauziyah, 2003)

More importantly, however, it was the fundamental belief of a Muslim physician that the physical body should never be the sole interest of the physician. It is the Ruh, or soul, which gives this body its vitality and true essence. (Nagamia, 1998) It was thus essential for a Muslim physician to be well aware of the diseases of the heart and soul and how to treat them along with managing physical symptoms.

Mixed Approach

 

During the third stage of this thriving medical history within the Islamic world, and around the fourteenth century, a new type of medical writing emerged. The authors were religious scholars, rather than physicians. Their aim was to preserve the wealth of knowledge and heritage compiled and practiced by Muslims over the years from fading away before the rapidly rising Western society. (National Library of Medicine, 1998)

Their writings all carried the same title: Al-Tibb Al-Nabawi (Prophetic Medicine) and was intended as an alternative to the Greek-based medical science. Most famous among them were the writings of Al-Jauziyah, As-Suyuti, and Az-Zahabi which are considered as the base for what is today referred to as ‘Islamic Medicine.’

Al-Jauziyah’s recommendations for approaching the patient reflected the preserved notion of balance and holistic approach taught by early Muslim physicians. He advised physicians to investigate all areas of their patient’s life, research the real cause behind the disease, examine the patient’s feelings, mood and life style and consider dietary options before resorting to drugs. (Al Jauziyah, 2003)

The physicians were knowledgeable about the ‘sickness of the heart and soul’ and took great care when approaching them in a professional yet caring manner. They realized the effects of stress, emotions and mental state, and used positive affirmations from Qur’an and Prophetic Sunnah to increase hope and strengthen the will for healing.

Moral values, love, courage, patience, kindness, and altruism were prescribed as the best remedies for the inner self, and prayer was practiced for maintaining the connection with God, preserving the health of the body and soul, strengthening faith, bringing happiness and energizing the body against acute ailments. (Ayad, 2008)

The six primary channels that should be balanced to avoid contacting diseases, as stated by As-Suyuti, further reflected the wisdom of early Muslim knowledge. He emphasized the importance of the quality of air we breathe, food and drink we consume, physical exercise and movements, our emotional state and feelings, our sleep and waking cycles, and our body’s ability to excrete toxins, get rid of accumulated morbid matter and retain valuable nutrients.

“Whenever it is possible to use gentle remedy, do not use something powerful instead,” he wrote, advising a physician to be “gentle in his speech, kind in his words and close to God.” (As-Suyuti, 2009)

Az-Zahabi, on his side, recommended using only medicines that are similar or related to regular food and that contained no noxious or harmful substances. (Az-Zahabi, 2004)

Starting from the beginnings of the seventeenth century, Islamic Medicine was challenged by rapidly spreading science of conventional modern medicine, which eventually replaced the core of the health care systems in most of the Islamic countries (Nagamia, 1998).

Contemporary practice of Islamic Medicine is restricted to India, Pakistan and Bangladesh where one can find established medical schools teaching this type of medicine, certified and supervised by the Indian Medical Council. (Nagamia, 1998) And while these schools do teach such medical approach while being highly influenced by the teachings of the old Greek practice, it is also common to find conventional physicians in Middle Eastern countries and Malaysia giving medical advice and some treatment while making use of the Islamic approach. Some believe that this mixing of the old and the new, the eastern and the western, makes their patients benefit from ‘the best of both worlds.

References

Abouleish, E. (n.d). Contributions of Islam to medicine. In S. Athar (Ed.), Islamic medicine. Retrieved May 16, 2007.

Al Jauziyah, I. Healing with the medicine of the Prophet (2^nd ed.) (J. Abual Rub, Trans.). KSA: Darussalam. 2003.

Al Jauziyah, I. Healing with the medicine of the Prophet (2^nd ed.) (J. Abual Rub, Trans.). KSA: Darussalam. 2003.

Al-Hassani, S. (Editor). 1001 Inventions: Muslim Heritage in Our World. UK: Foundation for Science Technology and civilization. 2006.

As-Suyuti, J, A. Medicine of the Prophet [Ahmed Thomson, translator]. UK: Ta-Ha publishers. 2009.

Ayad, A.. Healing Body & Soul. KSA: IIPH. 2008.

Az-Zahabi, S. الطب النبوي [Prophetic medicine]. (M.A. Al-Merashly, Ed.). Lebanon: Dar An-nafaes. 2004.

Nagamia, H. F. (October 1, 1998). Islamic medicine: History and current practice. Retrieved May 16, 2007.

National Library of Medicine. Islamic Culture and the Medical Arts: Prophetic Medicine. Retrieved June 6, 2007. April 5, 1998.

Amira Ayad is a natural health consultant and a holistic nutritionist. She holds a Master Degree in Pharmaceutics; and a PhD in natural health. She is a Board Certified Holistic Health practitioner by the American Association of Drugless Practitioners (AADP) and a Registered Orthomolecular Health Practitioner by the International organization of Nutrition Consultants (IONC). She published 2 books: Healing Body & Soul, in 2008; and, The True Secret, in 2011. Amira teaches Biochemistry & Body Metabolism at The Institute of Holistic Nutrition in Toronto, Canada.

This article was originally published on onislam.com on May 2, 2014. 

Alhamdulillah for rocks, pebbles and stones

It is easy to marvel at the rocks, pebbles and stones that built the wonders of the world. From the Pyramids of Giza to the Leaning Tower of Pisa to the Kaaba in Mecca, we see the artistry of man. And they help us reflect on the magnificence of Allah’s artistry.

Narrated Abu Hurairah (may Allah be pleased with him) that he said: ...And we said: O messenger of Allah (may the peace and blessings of Allah be upon him), tell us about the material from which Paradise is made, and he replied by saying: “Bricks of gold and silver, and mortar of fragrant musk, pebbles of pearl and sapphire, and soil of saffron. Whoever enters it is filled with joy and will never feel miserable; he will live there forever and never die; their clothes will never wear out and their youth will never fade.” [At-Tirmidhi 2526]

Photo Credit: Muaz Nasir

The “Alhamdulillah Series” was inspired by Ruzky Aliyar who featured a series of nature images with the tagline “Alhamdulillah”. The series was profiled on Muslim Matters during the Winter of 2012 and quickly drew praise for the simplicity of the message. Building upon this effort to remember the many blessings of Allah, Khaleafa.com has picked up the initiative and will continue to highlight the many signs of Allah.

                                                                                                                                                                                 “There truly are signs in this for people who reflect.” (Quran 13:3)

Green Leaders: Maisaloon Al-Ashkar

Maisaloon Al-Ashkar

Green Leaders is new online series, profiling Muslims who are involved in the environmental movement. The goal is to highlight the achievements of those within our community and provide role models for youth who are interested in pursuing a career in the environmental field. This week we follow Maisaloon Al-Ashkar, a university student and activist in British Columbia who is part of Fossil Free Faith, a national multi-faith consortium that supports and engages our faith institutions in climate justice, fossil fuel divestment and strengthening the role of  faith in our shared future.

1) Briefly explain your educational and professional background. What piqued your interest in the sustainability field? Was there a defining cause, person or event that was your source of inspiration? What possible career options do you have in mind?

I just started my second-year at Simon Fraser University, particularly focusing on First Nations Studies and Political Science. I work for the City of Burnaby as a Program Leader, through which I facilitate a wide-range of activities for children.

I’ve always had a spark for contributing to my communities, but I often got absorbed by popular organizations that glamourize youth engagement and approach activism from a subtle, yet problematic perspective. My view of involvement shifted in grade 12, when I took a Social Justice course. It was the pivotal moment through which I began to think critically, and learned how to conceptualize and contextualize embedded systems of oppression. As I reflect back on that class, I find that it was also a source that guided me to reconnect with and rediscover the causes that are dearest to my heart.

I feel the most gratitude when I do work that directly pays homage to my communities and where I come from. Also, as an immigrant-settler who lives on unceded Coast Salish Territories of the Musqueam, Squamish, and Tsleil-Waututh First Nations, I want to engage in work that meaningfully supports Indigenous sovereignty. The main career options I’m currently exploring involve a combination of human rights law and community organizing.

2) Your identity has played an instrumental role in shaping your worldview when it comes to social and environmental justice. What are the parallels between the two and what experiences/lessons have you drawn from this? Why is it important that we review the impact of social issues with an environmental lens?

I’m a Muslim Palestinian woman of colour. These labels that constitute my identity are deemed problems that must be silenced by current hegemonic systems. So, engaging in activism is essentially both an act of resistance and survival for me; I’m fighting for my liberation, which is deeply intertwined to the liberation of beloved people and sacred places.

My grandparents were Palestinian farmers who planted so much knowledge in me through oral history, teaching me that land, culture, and traditions are interwoven, and that they cohesively contribute to the resilience of our well being, both as communities and as individuals. My grandparents were also refugees, and it really hits home when I witness that many communities, who are often already marginalized, are facing displacement due to the climate crisis.

Social and environmental issues are inseparable, and acknowledging this reality allows for approaching such matters with a meaningful and holistic lens. Existing colonialist and capitalist structures have formed the belief that lands, peoples, and cultures are separate entities, and internalizing these principles desensitizes and isolates us from everything around us. However, when we begin to look for the impact of social issues with an environmental lens, and vice versa, we can pave the way for reciprocal solidarity among diverse communities and empower our calls to action.

3) Describe what Fossil Free Faith is about. How did the organization arise and what is its mandate? Why is it important that youth become involved in the divestment movement? What lessons can you provide for other youth that are looking to become more environmentally active?

Fossil Free Faith is an interfaith divestment network, composed of passionate leaders who contribute their respective faithful voices to climate justice. It’s powered by Faith & the Common Good and Spirited Social Change, emerging from volunteers across Canada who are eager to involve faith communities in the divestment/reinvestment movement and contribute new perspectives to climate justice. We have a shared vision of bringing together diverse individuals who want to advocate from a place of faith or spirituality.

From a divestment perspective, fossil fuels and the corporations that perpetuate their use are embodiments of capitalism, colonialism, and injustice. They operate through the domination over lands, extraction of resources, and exploitation of all the life that relies on these lands and resources. Thus, divestment is one piece of the climate justice movement that seeks to revoke the immense socio-economic power that the fossil fuel industry holds and give this authority back to local communities.

I would encourage youth to learn about what it means to be environmentally active to them personally, and to also find ways to ground this awareness to a bigger picture that goes beyond making sustainable choices.

4) Are there any parallels you can describe between Islam and the environment specific to your educational/career path? How has your faith been a source or inspiration or direction in your life (both professionally and personally)? What is one environmental message you would like the Muslim community to adopt?

Faith is central to my soul, and so it’s a guiding force in my life. Islam means peace, and in many ways, it brings me internal peace, as I find that faith is very much integral to my self-care and sense of hope. Stewardship and valuing the intricate environment that Allah blessed us with are concepts I learned from Islam, and from stories about prophet Muhammed (PBUH) and how he was mindful of respecting his surroundings.

I decided to join Fossil Free Faith’s Youth Fellowship program because I was keen on finding an avenue that would allow me to directly unite my Islamic knowledge with my activism, while collaborating with youth like myself who also want to mobilize their respective communities to interlink faith and climate justice.

It’s crucial that I acknowledge that the Muslim community is widely diverse, as we are often generalized and made into a homogenized group. The Muslim identity isn’t one-dimensional; rather, it intersects with one’s ethnicity, gender, culture, and so many other aspects. The personal awareness I want to share with our exquisitely diverse Muslim community, is that all the magnificence of life around us is a reflection of Allah, and so I believe it’s a daily act of worship to treat the environment and honour all the humanity it encompasses as such; a reflection of the Divine.

5) Can you provide any advice for someone considering a career in the environmental field? Are there any lessons you have learned, mentors who were influential or causes that influenced you so far? What advice can you provide to those considering becoming involved with the social justice movement? 

I’m eighteen-years-old, and although I’m grateful to have a strong sense of purpose, I’m definitely still exploring the idea of career paths. I value intersectionality and aspire to bring all of who I am to any experience. I want to free myself from the narrative that restricts ourselves and our dreams into categories and hierarchies. I believe that we can bring an environmental lens, or any particular climate justice perspective, to any field we choose or encounter.

The social justice movement has opened my eyes to systemic forms of oppression, allowing me to become much more critical of the status quo around me. I’ll admit that this awareness can be daunting at times; however, I can wholeheartedly say that my soul, mind, and body are much more content now. I’m the granddaughter of Palestinian farmers, refugees, resisters and freedom fighters, and it is now that I truly appreciate the powerful beauty of my ancestors. I feel their legacy living within me when I engage in activism, which is a subtle yet empowering internal spiritual experience that brings so much meaning to my life. So, the social justice movement has been a blessing to my overall well being.

From what I’ve learned thus far, I strongly encourage starting from within to be able to meaningfully and holistically situate yourself in any activism you participate in; try to learn about your ancestors, cultures and heritages, and connect with causes that speak to your heart. I find that the process of doing so, is in itself a profound act of dismantling oppressive structures, as it supports me in revitalizing my spirit and intertwining my roots along the way.

Muslims and Indigenous Peoples Share Values

By: Shahina Siddiqui

As we celebrate Islamic History Month, some have asked me about the theme Know Each Other and why the emphasis on the indigenous community? My response as chairwoman of this project is to look inwards. To me, the spirit of multiculturalism is best served when we step out of our comfort zone to take advantage of the amazing opportunity we have here in Canada to learn, experience, grow and broaden our horizons.

We may have come as settlers, or from war and conflict seeking relief; many of us came as economic immigrants looking for a better life. Some of us are refugees seeking sanctuary. Regardless of the why, I believe it is essential we learn of the indigenous history, the challenges and achievements of the First Nations of Canada. Muslims have so much in common with indigenous peoples, but we also unfortunately have stereotypes about each other that must be dispelled.

Both indigenous and Canadian Muslims are propelled by our traditions to look at humanity through the prism of the Creator's gift of compassion, mercy and humility. We can take the strengths and excellence of our various traditions and cultures and blend them toward an evolving Canadian culture that is truly just.

We, the new Canadians, need to remind ourselves the keepers of the national soul are the indigenous peoples, who are the original custodians of this land. We must preserve the core of indigenous values and seek to complement that with our cultural diversity, thus enhancing the spirit and heart of Canada.

How can we appreciate and contribute to Canada if we do get to know the original custodians of this land -- the mothers and fathers who so generously accepted wave after wave of immigrants from foreign religious orders, social customs, languages and races? How can we not learn and recognize the early immigrants, instead of appreciating their indigenous host, had inflicted cultural and social injustices that resulted in untold misery and pain that still continues?

Canadian Muslims have to open their hearts and their minds and welcome indigenous communities in our homes, centres and places of worship. Based on our shared core values of human dignity, human rights and justice, and as stewards of all of creation, we should collaborate on issues of common good, defeat racism and help our families, and especially our women, to flourish.

Poverty, addictions, domestic abuse, sexism, racism and religious bigotry are serious challenges facing Canada. Once we find common grounds by interacting at both the personal and communal level, we will set the stage for collaborations on issues and projects. Let us form citizens' groups in our neighbourhoods, identify common goals and start working on them. We can draw on each other's strengths and inspire our youth to be torchbearers of justice and truth.

For starters, we must vote and thereby recommit to protecting the Canadian Charter of Rights and Freedoms from the politics of fear and racism that is threatening our social cohesion.

Shahina Siddiqui is the chairwoman of Islamic History Month Canada.

Republished from the Winnipeg Free Press print edition October 13, 2015 A11

Alhamdulillah for Pomegranates

And He it is who causes gardens to grow, [both] trellised and untrellised, and palm trees and crops of different [kinds of] food and olives and pomegranates, similar and dissimilar. Eat of [each of] its fruit when it yields and give its due [zakah] on the day of its harvest. And be not excessive. Indeed, He does not like those who commit excess (Quran 6:141).

Anas bin Malik narrated that the Prophet Muhammad said, "There is not a pomegranate which does not have a pip from one of the pomegranate of the Garden(of Jannah) in it" (Abu Nu'aim).

It’s pomegranate season! The pomegranate is a superfruit packed with antioxidants, vitamins B5 and C, potassium and fibre. It improves heart health and helps to manage the body’s glycemic index (helping to prevent diabetes). Alhamdulillah for pomegranates.

Photo Credit:Matt

The “Alhamdulillah Series” was inspired by Ruzky Aliyar who featured a series of nature images with the tagline “Alhamdulillah”. The series was profiled on Muslim Matters during the Winter of 2012 and quickly drew praise for the simplicity of the message. Building upon this effort to remember the many blessings of Allah, Khaleafa.com has picked up the initiative and will continue to highlight the many signs of Allah.

“There truly are signs in this for people who reflect.” (Quran 13:3)

Together we Flourish: A Shared Place to Connect, Share, and Grow

By Lina Chaker, youth at Rose City Islamic Centre

It started out with a team of 5 young girls who have never grown any food before.

With a seed in one hand and ambition in the other to create a safe, utilitarian space for residents to gather and promote interconnectedness, we were motivated to discover what we could do to transform an under-utilized area into a place that stimulates growth, connection, and sharing both food and experiences.

From a local community garden in Windsor, the Ford City Community Garden, we learned that food can act as catalyst for furthering social relations in any given area.

The sense of community and increased engagement of neighbours emerged from something as simple as a tomato plant. This inspired me to work with a number of other young adults to create a similar garden in East Windsor, called Together We Flourish.

Food has an unprecedented power of uniting everyone – it is an element that everyone can relate to: Humans rely on food to fuel their days.

Thus, the community garden at Together We Flourish serves as a to not only growing produce, but stirring personal development and growth in people. Along with sharing food comes the sharing of personal narratives and experiences. From this, it is our vital hope that this will encourage social interdependence.

We have come a long way, and had real struggles. In addition to not having prior knowledge of growing food, the lack of monetary support provided to the garden was a significant barrier to achieving our goals. We analyzed our situation and made funny and engaging vlogs documenting our strategic methods of getting things done without proper tools.

It was clear that ambition alone was not enough to get things done. We have networked with community garden collectives as well as with interested private citizens in an effort to educate ourselves and determine improvements and identify opportunities for growth.

Nearing the end of our third summer, we are now exploring other ways of pushing our vision forward: “to strengthen the sense of community and interconnectedness between all Windsorites through collaborative projects and initiatives. We want to help Windsorites live happier and healthier lives through engaging youth and providing the public with unique activities while growing together – in numerous ways”

The aspiration of making the garden a safe public place for community building has led to the establishment of a new project being hosted at the garden called Breaking Barriers.

It’s not just a veggie garden – it never was. Our prime focus has always been about to eliminating social barriers to inclusion that prevent individuals, particularly youth, from reaching their potential and maximizing their community involvement.

This article was originally featured on Greening Sacred Spaces in September 2015.