Gaza: A Humanitarian Environmental Crisis

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

By: DR.KRISTIAN ALEXANDER

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Indigenous History Month is an Opportunity to Change your Perspective

Nakita Valerio

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

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

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

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

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

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

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

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

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

A Ramadan reflection on Islam and climate action

By Memona Hossain

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

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

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

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

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

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

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

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

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

تُسَبِّحُ لَهُ ٱلسَّمَـٰوَٰتُ ٱلسَّبْعُ وَٱلْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَىْءٍ

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Environmental action needs to combat Islamophobia

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

By Maham Kaleem - Well-Being Engagement Specialist

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

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

What does this have to do with environmental action?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Asalamo-alaikum.  

May peace be with you.

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

Faith-Based Climate Action: Islam and Environmentalism

By Saba Khan,

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

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

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

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

EnviroMuslims works to change that. 

EnviroMuslims and the Canadian Muslim Community

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

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

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

Cross-Collaboration for a Sustainable Future

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

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

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

OPINION Hajj: a sacred journey inviting new perspective for environmental activism

After two years of COVID-19-restricted access to the holy sites in Mecca, one million Muslims are expected to arrive as they respond to the call of hajj this year. Fundamentally, the hajj is embedded in a journey and an encounter.

Outwardly, it is an enactment tracing the footsteps of Prophet Ibrahim (a significant figure among all three Abrahamic faiths). Inwardly, it is a spiritual journey to conquer the self and to dampen the temptations of ego with the purpose to recalibrate our place in the cosmos and examine our priorities in this world. The two are intricately woven into one through the concept of the haram.

Haram literally means: to put restrictions or limitations on something — and is commonly used to imply the forbidding of certain actions to protect that which is sacred. For the pilgrim, entering this sacred state is signified by the donning of simple clothes that are meant to remove all societal representations of wealth or social differences.

Rituals of hajj are meant to tame the ego and seek a state of harmony with the surroundings. Indeed, haram is further expressed in the context of time and space. The three months of hajj are known as the sacred months. Haram also extends to the geographical area that surrounds the Kaaba in the precincts of Mecca, a space restored as a sanctuary since 628 CE. Arguably, this makes the Kaaba one of earth’s earliest protected sanctuaries, bestowing a sacredness to the place, which can be extended to the planet and the cosmos.

As humanity is reaching an epiphany in the trajectory of climate change on the planet, hajj is inviting us to explore and embrace new frameworks to address this existential threat and ground environmental action and policies in different paradigms.

Ashlee Cunsolo, a leading voice on climate change and human well-being, said “climate change is asking us to be different” and “to accept the honest truth.” But as philosopher Kwame Appiah observed, humanity’s moral failings are defined less by lack of knowledge and more by pursuing strategic ignorance by invoking tradition, or necessity, in order to avoid facing those inconvenient truths. So, reversing current trajectories will require more than science and data, but action anchored on moral and ethical paradigms to restore our broken relationship with the planet.

Firstly, the environmental protection laws must be built on a different calculus based on an inclusive legal protection framework that is extended to animals, plants, oceans, water reservoirs and land. This must aim to halt the loss of biodiversity, which has been declining sharply. The world has seen an average 68 per cent drop in mammal, bird, fish, reptile, and amphibian populations since 1970.

Secondly, we need to find a path to moderation and reverse the consumption trends of the past 100 to 150 years. These consumption patterns and human activities are altering the planet ecosystems on a geological scale. Transitioning to a net-zero world calls for a complete transformation of how we produce, consume and move around.

If we fail to reverse current trajectories, the impact of climate change on humanity will be unimaginable. For example, it is predicted that up to 250 million people will be displaced by the 2050 as a result of extreme weather conditions, dwindling water reserves and a degradation of agricultural land.

It is time for humanity to build hope by infusing different world views in the circle to address a crisis that is impacting all of creation. Hajj uniquely presents an intersectionality between religion and the environment, as it offers us a rich discourse to engage in environmental protection on a higher moral pedestal: the sacredness of the universe and individual responsibility.

Abdul Nakua, an executive with the Muslim Association of Canada, serves on the board of directors for Ontario Nonprofit Network and is a member of the Nonprofit Sector Equitable Recovery Collective.Memona Hossain, a Ph.D. candidate in ecopsychology, is an environmentalist and has served on the board of directors for the Muslim Association of Canada.

This piece was originally published in the Toronto Star on July 8, 2022.

Can Islam Fight Climate Change?

In British Columbia, Canada, massive floods and landslides are washing out roads and bridges. Thousands of people have been evacuated, and a few people have even died. Dr. Shabir Ally and Dr. Safiyyah Ally look at why extreme weather events are happening and point to verses from the Quran that emphasize the responsibility human beings have to maintain the balance God has set for all living creatures. They urge Muslims to act decisively to limit climate change and preserve the environment.

With $1 trillion to spend, imagine what Muslims could do for our overheated planet

Almost two billion people are affiliated with Islam, and if properly mobilized they could transform humanity’s response to climate change. A core idea for all Muslims is zakat, an obligatory charitable tax that yields roughly $1 trillion annually.

Reversing climate change requires trillions of dollars. Unfortunately, the numbers discussed at Glasgow are far below what’s needed.

But there is one source of relatively untapped funding capable of transforming climate funding.

The UN says 80 per cent of people identify religiously. Almost two billion are affiliated with Islam, and if properly mobilized they could transform humanity’s response to climate change.

Making this a reality would require only a small shift to yield a colossal return.

A core idea for all Muslims is zakat, an obligatory charitable tax whereby 2.5 per cent of one’s annual wealth is given to the less fortunate. Zakat yields roughly $1 trillion annually — enough to help the UN meet its 17 Sustainable Development Goals (SDGs). Or more than fifty times the $19 billion COP26 committed to tackling deforestation. Redirecting even a significant percentage of zakat could have a game-changing impact on global climate action.

Currently, most zakat alleviates poverty in very direct ways in the form of short-term humanitarian assistance. That, of course, is important. But it fails to mobilize much of zakat towards longer-term challenges. Zakat must fulfil its wider goals of addressing inequality — a core criteria of zakat distribution. And climate change will undoubtedly be the world’s biggest driver of inequality in years to come.

The Middle East, after all, is already warming at a rate double that of the rest of the world, with much of it at risk of becoming uninhabitable.

Such extreme circumstances require zakat to be applied in the holistic way it was originally intended, by pre-empting crises rather than just tending to the survivors of disaster.

There are religious precedents for doing so. After all, addressing unequal opportunities and eradicating drivers of future poverty are what justifies zakat being used for educational programs.

So why are the same principles not used to catalyze zakat into becoming one of the leading climate financing institutions?

The answer lies in climate education and understanding — or the lack thereof.

Many Islamic leaders still fail to grasp the do-or-die urgency climate action demands. Yes, they may understand that environmental preservation aligns with faith values. But do they understand the urgency with which those actions must be taken? That realization would illuminate the undeniable connection between climate action and poverty alleviation.

Addressing this deficit requires a profound and wide-ranging meeting of the minds between the world of science and religion.

This might be easier said than done, but efforts are afoot. The organization I lead, the Muslim World League, is activating its network of 1,200 senior Islamic scholars across 139 countries for such a dialogue.

To make this a reality, we invite climate experts from around the world — not least from North America — to participate.

Religion may have traditionally been viewed as the antithesis of science. But by embracing the true spirit of religious charity and engaging scientific minds for the sake of humanity, religion might just revolutionize climate financing, and save our planet.

Muhammad bin Abdul Karim Issa is Secretary-General of the Muslim World League (MWL), the world’s biggest Islamic NGO. MWL was represented at the pre-COP26 Vatican meeting of religious leaders convened by Pope Francis.

This piece was originally published in The Toronto Star on November 17, 2021.

Our Home on Native Land: Indigenous Education in Islamic Schools

By Farrah Marfatia

Humility is a great teacher, if we let it do its work. As a community figure committed to equity and social justice, I strive to continuously learn and often, that means learning from my own mistakes, however embarrassing.

I was invited with a group of people to be a change leader with the Inspirit Foundation at the annual Couchiching Conference. The location was stunning and it was an honour to appear alongside my colleagues over a weekend of community spirit building. The conference wasn’t the only thing pregnant with possibility, I also went there expecting my third child, excited to be pushing for her better future as well.

After a day of conferencing, there was a moment that has stuck out in my mind: a humbling learning moment – one that reminded me that I didn’t know everything despite my best intentions and education and, actually, I still had a very, very long way to go.

One of the conference participants, an Indigenous friend, asked a group of us if we would participate in a smudging ceremony that he was performing with others on site. I immediately felt my gut tighten up.

What exactly is the ceremony?

Am I able to participate from an Islamic point of view?

Why don’t I already know this stuff?!

Ultimately, I declined, hiding behind my pregnancy but the incident jarred me. How can I have grown up in Canada, educated in a school system that claimed to prize multiculturalism and yet, be totally ignorant of the cultural practices and values of the First Peoples of this land?

Since then my knowledge level has drastically changed and it has got me thinking more and more about the responsibility of Islamic schools in particular and Muslims in general to be learning about Indigenous peoples, cultures and histories to fill the education gaps.

Muslim Canadians have an ethical obligation to come to terms with the fact that by being in Canada, they have entered into treaty relationships with the Indigenous peoples of this land. These relationships, for everyday folks, come with particular responsibilities including knowing the truth about the history of settler-indigenous relationships and working to incorporate acts of long-term reconciliation into their lives. This responsibility is even more important for Muslim educators. Understanding the truth and working towards reconciliation, particularly through education, are lifelong commitments. And yes, it can feel impossible knowing where to start but the point is to begin somewhere and to remain consistent in educating oneself.

But, why bother?

The easy answer for educators is that the 2018 revisions to the Ontario curriculum require it. The revisions demonstrate Ontario’s commitment to respond to the Truth and Reconciliation Commission’s (TRC) Calls to Action and were made in collaboration with Indigenous teachers, elders, knowledge keepers, senators, community representatives and residential school survivors. The goals of the revisions are:

• To focus on strengthening students’ knowledge and understanding

• To center Indigenous histories, cultures, perspectives, contributions and ways of knowing

• To teach the colonial history of residential schools, treaties and the Indian Act.

For readers who might not be familiar with the TRC, I want to provide a brief note about what it is and encourage you to make the time to read (at least) it’s Executive Summary. From 2007 to 2015, as part of the Indian Residential Schools Agreement, the Government of Canada set up the TRC as an opportunity for Indigenous peoples across Canada to testify and bear witness to the history and legacy of the Canadian Residential Schools system (the Truth). More than 6,500 witnesses were heard and included in a new record of the oppressive colonial system. The final report is a staggering six volumes documenting this terrible history and how it continues to affect the lives and relationships of Indigenous peoples to this day. Additionally, the report culminated in 94 Calls to Action for Canadians and bodies of all strides to follow in the move towards shared societal healing (reconciliation).

It is hard to put into words the pain and trauma endured by Indigenous children and their families as documented in this report: the tragedy of thousands of broken families, of cultural and physical genocide, of the transformation of this system into modern child welfare, and the lasting effects of intergenerational trauma on survivors and their descendents. Much more important and deeper than the fact that Indigenous education is in the curriculum is the moral responsibility we all hold in bearing witness to this history and understanding our contemporary social relationships from it.

As Muslims we are continuously encouraged throughout our faith tradition to seek knowledge, to think critically about the world around us, to challenge injustice and oppression every time it happens. At a systemic level, this means taking a keen eye to the country we call home and what foundations it has been built upon. It means moving beyond the self-proclaimed national traits of what it means to be Canadian (nice, apologetic, etc) and sitting with uncomfortable truths about ourselves – that ultimately the privileges we enjoy as Canadians come with a high cost to Indigenous peoples who continue to so graciously share this land with us. Shouldn’t we want to enjoy these things together? In a way that dignifies the histories, languages, cultures and ways of being for everyone here? As Tanya Talaga noted in her recent op-ed for The Star, “Most Indigenous leaders never use the word “reconciliation” because it is not plausible when First Peoples are still fighting for basic human rights — for water, land, social services, health care and education. The reality of 2019 looks a lot like Canada’s colonial past.” And that isn’t going to change until non-Indigenous Canadians, like us, take up this cause as we would our own.

Muslims are no strangers to experiencing the trauma of colonialism and reflecting on our similarities can build mutual understanding and empathy which must underlie every reconciled relationship. Virtually every Muslim country on earth from West Africa to the South Pacific has a history of having been colonized and knows the oppression that came with it. Some countries, like Palestine, continue to suffer under occupation. It seems when we arrive in a place like Canada and begin to build our lives and communities here we spend more time focusing on our own experiences (and with good reason – anti-Muslim hatred affects all of us) and forget that our presence could be actively contributing to Indigenous experiences of colonialism.

There are challenges to taking Indigenous education seriously, however, with confronting apathy being the primary obstacle. Muslim communities are not immune to the general indifference of Canadian society to the plight of missing and murdered Indigenous women and girls (MMIWG), suicide epidemics in Indigenous communities, learning about residential schools, or centering Indigenous histories and voices. And it isn’t as if this is something new: it’s a continued part of the coldness of a system that has been built on Indigenous marginalization. Even teachers with the absolute best of intentions lack the necessary knowledge to feel confident teaching Indigenous education – a deficiency that develops in the system that produces it. As educators and educational administrators who know that we want to do better on this issue, the task can feel daunting and no one wants to cheapen these necessary lessons by going over them superficially either.

So, how do you do it?

How can we ensure well-rounded Indigenous education in Islamic schools using the new curriculum changes as a framework?

Involve parents. Social change requires a collective paradigmatic shift and that starts in families and communities. Not only have studies shown that students do better when their parents are involved with their studies, it also encourages parents to expand their knowledge horizons. Parents are the primary educators of their children with respect to learning about values, appropriate behaviour, and cultural, spiritual and personal beliefs and traditions. They are their children’s first role models, thereby making their involvement in learning this subject crucial. Schools and parents must work together to ensure that home and school provide a mutually supportive framework for the education of our youth. A great example of direct parental involvement is organizing a Blanket Exercise – an incredible teaching tool for learning about the colonization of Turtle Island that I used when I was Principal.

Get informed and be patient. A task like this only seems daunting if we are in a hurry to check it off. If we are in it for the long term, we know that we will accumulate valuable lessons and resources a lot faster than we think, giving us the confidence to continuously tackle these subjects meaningfully and confidently. When you are looking for resources, try to ensure that Indigenous peoples are being portrayed fairly and, ideally, choose Indigenous authors, artists and textbook writers to lend their perspectives and stories of lived experiences authentically. Other helpful resources include: the Ministry of Education Ontario toolkit, the Assembly of First Nations toolkit, Good Minds, the Elementary Teacher Federation of Ontario, and Queens University’s curriculum resources.

Be active in engaging students. The curriculum should come alive in schools and classrooms, and should be animated by teachers using different tools, resources and strategies to do so. Don’t be afraid to try something different like a youth exchange or classroom exercises, being careful to avoid stereotyping or inappropriate uses of culture. We can teach students until we are blue in the face but if we figure out unique ways of engaging them, we are more likely to have a lasting impact on their knowledge and outlook.

Build relationships with Indigenous communities. Indigenous education does not need to be limited to the classroom. Firstly, there are Indigenous Muslims who may attend your schools who might be encouraged to share and showcase their culture, if desired. More than that, remember that your school is a community institution and can reach out to nearby First Nations to arrange informative field trips, Elder talks at the school (fairly compensated, of course), cultural days where you hire Indigenous dancers and artists to teach the students traditional dances and other elements, or see if residential school or Sixties Scoop survivors are doing talks in your area. Students are unlikely to forget such an experience. And if the FNIM (Engaging First Nation, Inuit and Métis Youth) communities near you need some help, a school-wide drive or campaign can help build bridges and friendships that last a lifetime.

We cannot change Canada’s horrifying past but as Muslims and educators we have a hand in influencing its future. Let’s do it right.

This piece was originally published on MuslimLink on January 24 2019. It has been republished given recent discovery of 215 Indigenous children at a former residential school.

Islamic Perspective on Biodiversity

By Kamran Shezad

In a famous speech delivered in 2010, His Royal Highness, Prince Charles spoke extensively on “Islam and the Environment”. During this excellent overview, he mentioned two important, personal findings. Firstly, he concluded that people were more likely to care for the environment if they were told that this is a religious responsibility. Secondly, he asserted that no religion stresses the importance of green matters more so than Islam. 

It is hard to disagree with him on this, the teachings of Islam are inherently environmental. Biodiversity is celebrated in the Holy Qur’an. Prophet Muhammad (peace be upon him) championed environmental rights and concerns fourteen centuries ago. 

Life on earth is made up of a complex set of interrelated ‘ecosystems’ which should be maintained in a natural balance. For example, if there were no pollinating insects on earth like bees and butterflies, there would not be any fruit. Without plants that provide nectar and pollen, there would be no food to sustain the bees. Bees and plants are dependent upon each other. Many ecosystems rely on a wide variety of plants and animals interacting with one another like bees and plants; this is what we call biodiversity. The Quran mentions this balance beautifully: 

ِمي َزا َنِْق ْس ِط َوَل تُ ْخ ِس ُروا الْالَِو ْز َن بِْقي ُموا الَِن - َوأِمي َزاْْطَغْوا فِي الََل َتِمي َزا َن - أَْوال َس َما َء َرَفَعَها َوَو َض َع ال 

“Allah raised the heaven and established the balance, so that you would not transgress the balance. Give just weight – do not skimp in the balance” (Qur’an 55:7-9). 

Allah requests humanity to respect the balance and acknowledge its importance for our very own existence. He also asks us to maintain this balance - what we take from this earth with one hand, we must return with the other. 

Elsewhere, the Quran is rich of references to the beautiful world He has created for us. It teaches many lessons on the protection of biodiversity; from the story of Prophet Noah (peace be upon him) who was asked by God to protect all the animals before the coming flood (11: 40), to Prophet Solomon (peace be upon him) who took into consideration the plight of ants whilst marching his army (27: 17-18). 

The primary purpose of the Quran is to provide ‘guidance for the pious’ (2: 2). But an observer will undoubtedly notice it is a book on nature too. It pays constant tribute to life on earth, with many chapters named after animals and plants, such as al-Baqarah (Cow), al-An`am (Cattle), al-Nahl (Bees), al-Naml (Ants), al-Ankabut (Spider), al-Adiyat (Horses), al-Fil (Elephant), al-Insan (Man), al-Tin (Fig), and al-Nas (Mankind). It asks us to reflect on how the camel was created and how the sky was raised (88: 17-18). Plants such as onions, figs, mustard, pomegranate, trees, lentils, grapes, fruits, garlics, cucumbers and dates all get a mention in the Quran - as a sign of Allah’s perfection and a reminder of the variety and variability of life on earth. 

Our lives depend on healthy waters, the oceans and rivers are essential for the survival of life; they are the lifeline of this planet and civilisation. Oceans cover over two thirds of our planet and hold 97% of the planet's water. They produce more than half of the oxygen in the atmosphere and absorb the most carbon from it. Rivers are equally as important, they also provide us with food as well as energy, recreation,

transportation routes, and of course, water for irrigation and for drinking purposes. Most settlements and major cities around the world are built along major rivers. Muslims are aware of all of this thanks to the Qur’an, which in many places refers to the role of the oceans: 

َك َمَوا ِخ َر ِفي ِه َولَِتْبَت ُغواْلفَُْب ُسوَن َها َوَت َرى الَْتلَية ُْه ِحلُجوا ِمنِْا َوَت ْسَت ْخر ي َِطرْح ماُه لَُوا ِمنُْكلَْب ْح َر لَِتأِْذي َس َخ َر الََو ُهَو ال َ ُكْم َت ْش ُك ُرو َنَعلِمن َف ْضلِ ِه َولَ 

“And Allah committed the sea to serve you; you eat from it tender meat and extract jewellery which you wear. And you see the ships roaming it for your commercial benefits, as you seek His bounties, that you may be appreciative” (Qur’an 16:14). 

Prophet Muhammad (peace be upon him) was a huge advocate of protecting nature and biodiversity. At a time when there appeared to be no environmental rights or law, he declared a thirty-kilometre area around the city of al-Madina to be a protected sanctuary, and prohibited the cutting down of trees within its borders, as well as giving various protection to other aspects of nature (Hima/Harim). This example is now being used by environmentalist around the world to protect the region’s threatened woodlands, grasslands, wetlands and rangelands. 

In his sayings and actions, Prophet Muhammad (peace be upon him) was green. He equated environmental acts as a form of worship (ibada): 

“If a Muslim plants a tree or sows a seed, and then a bird, human or animal eats from it, then it is regarded a charitable gift (a means of reward, sadaqa) for him” (Sahih al-Bukhari). 

"Verily, there is heavenly reward for every act of kindness done to a living animal.” (Sahih al-Bukhari). 

For his beloved followers, Prophet Muhammad (peace be upon him) is a paragon of mercy. This mercy was not limited to humans, it certainly extended to the plant and animal kingdom. Reports mention that whenever he (peace be upon him) and his devotees would dismount at a station for a rest (during their travels), they would remove all baggage and seating from their camel before performing prayers, eating and drinking. He warned Muslims: 

"Fear God in your treatment of animals" (Abu Dawud). 

"If someone kills a sparrow for sport, the sparrow will cry out on the Day of Judgement, "O Lord! That person killed me in vain! He did not kill me for any useful purpose." (Sunan al-Nasa’i) 

I also want highlight a section from the Islamic Declaration on Global Climate Change drafted by Dr Fazlun  Khalid of the Islamic Foundation for Environmental and Ecological Sciences (IFEES/EcoIslam): 

“We recognize that we are but a minuscule part of the divine order, yet within that order we are  exceptionally powerful beings, and have the responsibility to establish good and avert evil in every way we  can. We also recognize that – 

∙ We are but one of the multitude of living beings with whom we share the earth; ∙ We have no right to abuse the creation or impair it; 

∙ Intelligence and conscience should lead us, as our faith commands, to treat all things with care and  awe (taqwā) of their Creator, compassion (rahmah) and utmost good (ihsān)

One of my favourite ayahs in the Quran is from Surah Al An’am (the Cattle): 

ْمِلَ ى َرِّبهَِم إُِكَتا ِب ِمن َش ْي ء َ ثُْ ُكم َ َما َف َر ْطَنا ِفي الالَْمثََم م أَُل أَِجَنا َحْي ِه إِ ر َي ِطي ُر بْر ِض َوَل َطاِئْْلََو َما ِمن َداَب ة فِي ا ُي ْح َش ُرو َن 

“And there is no creature on [or within] the earth or bird that flies with its wings except [that they are] communities like you. We have not neglected in the Register a thing. Then unto their Lord they will be gathered.” (Qur’an 6:38) 

Allah is referring to biodiversity as ‘communities’. What is a community, the definition of a community in the dictionary states: 

∙ a group living in the same place or having a particular characteristic in common ∙ a group living together and practicing common ownership 

Reflect for a second on what Allah swt is saying to us here, biodiversity is not for us to use and abuse, it’s not for us to have dominion over, it’s not for us to control or consume but for us to treat as a community, Every single variety of plant and animal life on this planet has a role to play just as different people have roles to play in communities. We are interconnected and there is no getting away from that. 

To conclude, Allah has created this magnificent world for us. Whilst we must enjoy the blessings that this earth provides us, we must also show responsibility in our actions. This responsibility is manifested through consumption - that we only use what is necessary. It is also reflected in maintaining the balance - that we constantly replenish what we have taken. 

You can read more about different faith perspectives on biodiversity by visiting the UN Environment Programme webpage set up by the Faith for Earth initiative. 

Faith Inspired Activism & Environmental Justice - An Islamic Perspective

By Kamran Shezad

The Prophet Muhammad صلى الله عليه وسلم said:

“If the Hour (the day of Resurrection) is about to be established and one of you was holding a seedling, let him take advantage of even one second before the Hour is established to plant it.” (Al-Adab Al-Mufrad)

As Muslims, we never give up on life. Even if we’re told there’s no hope, we continue to provide people with the best of care to help their health improve. We should behave no differently towards our planet, our Creator has given us this Amanah (trust) and we must continue to show care, compassion and fight her justice. This beautiful opening quote from our Prophet صلى الله عليه وسلم above contains a clear instruction that regardless of what we may think is about to happen, we must continue to play our role and fulfil our duties. This narration can be used in various contexts but is very pertinent to today’s climate change challenges. Activism and campaigning for climate justice should be seen as an act of Ibaadah (worship).

Allah Almighty says:

“Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness].” Surah Rum (30:41)

In this verse, Allah Almighty is asking us to ‘reflect’ and is telling us that if we reflect on the consequences we are facing, we have the ability to change things and return to better times. ‘Reflection’ is described as a process that helps turn experience into knowledge and involves thought and exploration of a concept or event. It is a form of problem solving that is used to resolve issues, and involves the careful consideration of a current practice, based on available knowledge and beliefs. The Quran is in effect a coaching manual and it coaches us on how to take action on one of the most important issues humanity is currently facing: climate change.

One of the biggest Sunnahs of our Prophet Muhammad صلى الله عليه وسلم is that of ‘struggle’. Our Prophet is the best of creation, most beloved to Allah Almighty (swt), yet he faced intense hardship and difficulties. Success was not always easy or instant during the lifetime of the Prophet. This is a lesson for us all: to achieve something important we must work hard and fight for what we believe in. Ultimately, Allah Almighty (swt) is the One who can change a situation. Our Prophet صلى الله عليه وسلم would constantly stand up for the rights of the oppressed and would call for justice; he in fact called on all of us to take action:

“When any of you sees an injustice/evil let him change it with his hand. If he is not able to do so, then let him change it with is tongue. And if he is not able to do so then let him hate it with his heart though that is the least of his faith” (Sahih Muslim).

The Prophet Muhammad صلى الله عليه وسلم inherited substantial societal problems such as infanticide, slavery, misogyny, materialism and so much more. However, instead of shying away from his responsibilities, he accepted and worked through them without hesitation. Climate change, although a very recent occurrence, is not just an environmental problem: it is also one of the greatest threats the world has ever faced. Sea levels are rising, oceans are becoming warmer, longer and more intense droughts threaten crops, wildlife and freshwater. Our planet’s already diminishing diversity is at further risk due to the changing climate.

Climate change affects different people and places inconsistently. Therefore this leads to inequalities within and across nations, as well as between current and future generations, and this is climate injustice. Poorer countries although least responsible for the effects of climate change are suffering the most from its devastating effects in particular with food insecurity, water scarcity and loss of biodiversity.

In the above hadith, we are clearly being told that it is incumbent upon Muslims to stand up against all forms of injustice and that includes standing up for establishing climate justice. It is not enough for us to be sad about the devastation being caused across the planet. To please our Lord and Creator, we must convert our feelings of sorrow, anger and guilt into something more meaningful which brings about systemic change.

“Seek Me amongst the downtrodden, verily you are given your substance as well as Divine aid, owing to your treatment of your downtrodden” (Tirmidhi).

The impacts of climate change are primarily affecting many of the world’s poorest people, those who Allah Almighty (swt) and the Prophet صلى الله عليه وسلم love. Prophet Muhammad صلى الله عليه وسلم would have dedicated himself to their service, so as a Muslim community we should also have that love so we can keep this prophetic ethos alive.

"Be a community that calls for what is good, urges what is right and forbids what is wrong. Those who do, are the successful ones" - (Quran 3:104)

As Muslims, we should be exemplars, leading the wider community in addressing various injustices. Failure to do so could be calamitous for the world. Amongst those potential consequences is losing the assistance of Allah Almighty in our affairs and in our sustenance:

"…Allah Almighty does not change the condition of people unless they change what is in themselves". (Quran 13:11)

Advocating for change is not an easy task, it requires courage to engage in campaigning for action, particularly with the issues surrounding climate change. Unfortunately, materialism, capitalism, fake news, apathy and many other factors are major obstacles on this journey. Environmental protection is not high on the agenda within our community, nor is it taken as seriously as it should be in politics. It is far from easy to stand up to the status quo or to go against the policies of the government and authorities.

We can however take inspiration from the story of Prophet Musa (as) as described in Surah Ash- Shu’ara (26:10-15) who learnt to overcome fears and to confront the challenges that needed to be faced. Allah Almighty (swt) commanded Prophet Musa to go to Fir’awn, knowing full well the political power and the heartless strength that lay with Fir’awn. Prophet Musa (as) confessed his concerns to Allah Almighty and made supplication before continuing. Whilst there is no intention here to compare our communities or authorities with that of the ruthless Fir’awn, it is important to highlight the key principle of having belief and confidence in Allah Almighty (swt) in all matters.

In Islam, the root of faith is to believe in Allah Almighty as the only deity worthy of worship and that Muhammad is the Messenger of Allah Almighty. Acknowledging the supremacy of Allah Almighty in both human and environmental affairs is essential for the accomplishment of our activism. Perhaps the secret power of this truth is hidden in the Fatiha prayer we recite at least ten times a day ‘You alone we worship, and in You alone we seek help’ for were we truly live this truth, there would be no doubt, no fear, no discouragement. Committing our actions for the sake of Allah Almighty, knowing everything is in His Hands, we can freely act against injustice without worry or despair as to the likely results, making our affair purely for our Compassionate and Merciful Lord.

"You who believe, uphold justice and bear witness to God, even if it is against yourselves, your parents, or your close relatives. Whether the person is rich or poor, God can best take care of both. Refrain from following your own desire, so that you can act justly- if you distort or neglect justice, God is fully aware of what you do. (Quran 4:135)

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.

Islamic perspectives on environmental conservation

By Ahmed ElGharib

To mark the United Nations’ World Environment Day on June 5, 2020, Ahmed ElGharib, Assistant Researcher at the Qur’anic Botanic Garden (QBG), a member of Qatar Foundation (QF), highlights QBG’s contribution to preserving the environment and conserving natural resources

In 1972, to mark the opening of the United Nations Conference on the Human Environment in Stockholm, the United Nations established World Environment Day. Since then it has developed into a global platform that is celebrated in over 100 countries – including Qatar – and encourages worldwide awareness and action for environmental conservation. It has become one of the main vehicles through which the UN promotes positive actions to safeguard our planet. 

This year’s World Environment Day is hosted by Columbia in collaboration with Germany, under the theme of biodiversity, a crucial topic, considering that one million plant and animal species are currently facing extinction due to deforestation and other harmful actions towards the environment. 

As a major oil and gas producer and a signee of several international environmental treaties, including the Paris Agreement, the State of Qatar has placed massive importance on environmental development, one of the four main pillars of the Qatar National Vision 2030. This has manifested itself in various environmental awareness initiatives, animal protection projects, air quality monitoring programmes, as well as afforestation and agricultural work.

On World Environment Day, it is paramount that we – as individuals – also take a moment and reflect on the majestic ecosystems that we have been blessed us with and think about the ways that we can protect them. 

The Holy Qur’an contains over 500 verses concerned with the environment and sustainability, highlighting our sacred duty of taking care of the planet. Since our actions today will have consequences on future generations, we have a responsibility to make conscious choices and decisions that contribute to the well-being of the planet. 

How does this responsibility translate into our everyday lives? 
Firstly, it involves our actions as individuals regarding, for example, the consumption of food, hygiene practices, water usage, and waste disposal. Secondly, it should have a bearing on our relationships with others, so that we as individuals respect the sanctity of human life and promote the fair and ethical distribution of resources. Finally, we must uphold the sacred principles of environmental preservation and sustainability through our direct actions towards the environment, whether it be in the protection of animals, of plants and their natural habitats, or by safeguarding and recycling resources.

Islam is rich in references about the responsibility of Muslims to serve as custodians of the environment. Many verses in the Holy Qur’an describe the lush gardens, trees, and rivers found in Paradise that await believers in the afterlife. This signifies the importance and value of greenery not only on the planet during our earthly existence, but also in the hereafter. 

In fact, based on a Hadith narrated by Anas bin Malik (RA), the Prophet (PBUH), planting trees is considered an act of charity (sadaqa) through which the planet receives blessings from anyone who benefits from it: “There is none amongst the Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as a charitable gift for him.”

This Hadith, and the Prophet’s (PBUH) appreciation for the environment, serve as a compass for QBG’s activities. The QBG garden’s inauguration during Ramadan in 2008 brought to life Qatar Foundation’s commitment to promoting greater public understanding of the plants, botanic terms, and conservation principles mentioned in the Holy Qur’an, Hadith and Sunnah (Sayings & Traditions of the Prophet Muhammad (PBUH). 

Her Highness Sheikha Moza bint Nasser, Chairperson of Qatar Foundation, marked the opening by planting the garden’s very first tree, the Sidra tree, the symbol of QF. The garden remains the first in the world to exhibit all 60 plant species mentioned in the Holy Qur’an, and in the Hadith and Sunnah. Since 2011, as part of QBG’s Ghars Campaign, the organisation has planted close to 1,900 trees, edging towards its goal of planting 2,022 in the lead up to the FIFA World Cup Qatar 2022. In addition, the campaign is dedicated to promoting sustainable development and raising awareness of the importance of environmental responsibility, thereby contributing to the realisation of the Qatar National Vision 2030.

The QBG garden inspires an appreciation of nature and encourages respect and a sense of responsibility towards the environment. It is home to over 60 botanical species drawn from three geographical regions – desert, Mediterranean, and tropical. QBG’s Botanic Museum displays more than 120 botanical items, such as plant parts, traditional medicinal plants, as well as farming, food, and drinking tools. The garden is also home to a Herbarium and a Seed Bank Unit, where all plant species in the garden, along with their relevant data, are documented.

QBG continuously strives to emphasise Islam’s rich tradition of preserving the environment, and, to this end, regularly organise campaigns, events, fairs, and exhibitions, as well as horticultural and educational programmes for the general public, that encourage gardening, sustainability, and natural resource preservation. Just last month, QBG held a series of Ramadan activities, including webinars on food security and how medicinal plants assist in boosting the immune system, as well as informative Instagram sessions and daily competitions.

QBG is a member of Qatar Foundation. More information on QBG’s upcoming events and activities can be found on its social media channels on Instagram: Quranic_Botanic_Garden; Facebook: Qur’anic Botanic Garden, and on Twitter at @QuranicGarden

The Qur’anic Botanic Garden, a member of Qatar Foundation for Education, Science and Community Development, the first of its kind in the world announced to exhibit all the plant species mentioned in the Holy Qur’an, and those in the Hadith and Sunnah (Sayings & traditions of the Prophet Muhammad PBUH). The Qur’anic Botanic Garden was inaugurated by Her Highness Sheikha Moza bint Nasser, Chairperson of Qatar Foundation, on 17 September 2008. 

To mark the event, she planted the Garden’s very first tree, the Sidra (Ziziphus spina-christi Willd, Sidr), which is also the symbol of the Foundation. The Garden exhibits the botanical terms mentioned in the Holy Qur’an, explaining the significance of their mention in the Holy Qur’an, as well as the scientific explanations of composition, application and usefulness to man. It inspires appreciation of nature by encouraging respect and responsibility for our environment.

This piece was originally published on Gulf Times on June 8 2020.

The Crisis of Planetary Health: Reflections from the World Religions

By Mary Evelyn Tucker & John Grim,

The pandemic that we find ourselves in is an indication of how out of balance we are with our world. From what we eat to how we care for our bodies, the very basic habits of a healthy life are already significantly eroded. People wonder what has happened and why we weren’t prepared. We can say it is because we have created an illusion that we are not part of nature. We act as if we have conquered nature and can live in a fantasy world where food comes from supermarkets and water is in bottles. Nothing could be further from the truth. But the challenge is, how will we reconnect the lines back to planetary belonging and planetary health? Without this there is no insurance for human well-being as much as we talk about health insurance systems. As Thomas Berry said, “We can’t have healthy people on a sick planet.” We need healthy ecosystems as the basis of healthy lives. Where will clean water come from, clear air, vibrant soils, nourishing food, and flourishing oceans? These will not come from a deluge of chemicals and an unraveling of ecosystems on a planetary scale. We need new modes of Earth restoration, not endless technologies of extraction.

How did we arrive at this impasse? How is it that we are brought to our knees in a planetary pause that has enormous impact around the world? No one is exempt. No one is guaranteed safety. This is the great leveler. 

With the levels of uncertainty and panic rising we can hardly envision returning to a “new normal,” much less the endless consumption and indifference to inequities that has characterized life in the “developed world.” Will we wake up? Will we connect the dots between the coronavirus and related epidemics to the eating or treatment of animals? More than half of contemporary diseases (SARS, MERS, Ebola, Lyme disease, West Nile virus, etc.) have been connected to our relations with animals. Will we connect the dots to the devastation of the climate emergency that lurks in the background of this pandemic moment? Endless suffering, millions of refugees, droughts and floods, tumultuous weather and devastating storms. 

Where are the portals for change? Where are the values that may guide us forward? 

We are a people devoid of an ethics comprehensive enough and inclusive enough to encompass people and the planet in ways that are convincing and efficacious. The Earth Charter is one important declaration of an ethics of interdependence that can serve as an inspiring vision for integrating ecology, justice, and peace. 

As we transition to a more comprehensive and inclusive ethics, we can also call on the world’s religions for guidance in ways that bring them out of their human-centered concerns to reawaken to mutually enhancing human-Earth relations. Such relations are implicit in all the world’s religions. In collaboration with thousands of people and communities from around the world, the Yale Forum on Religion and Ecology has endeavored to retrieve, re-evaluate, and reconstruct these relationships for the last 25 years. While the religions have their problems in terms of intolerance and other worldly concerns, they also have great promise for being a moral force for our collective planetary health.

As we survey the world religions, we can see the deep kinship in indigenous traditions, ecojustice in the western religions, duty (dharma) and devotion (bhakti) in the South Asian traditions, and humaneness (jen) and commonality in the East Asian traditions. 

Indigenous traditions around the world have upheld for millennia and still embrace cosmovisions of relationality of humans with the more-than-human world. The mutuality of dwelling within a world of living beings—birds, fish, reptiles, mammals—is honored among native peoples. How could others have lost this worldview of flourishing within a larger family of “all my relations”? How can that be recovered and re-lived in our modern world with respect and humility?

Western religions have always had a strong sense of social justice for humans, but the pull toward ecojustice is now palpable, although still to be fully realized. Judaism, Christianity, and Islam uphold the dignity of the human and are reaching now to include the larger creation—embracing land and creatures. To move toward stewardship in Judaism and Christianity and trusteeship in Islam means that the response to the beauty and complexity of life requires a sense of responsibility for its continuity. This is our greatest hope. Planetary health requires such a moral force along with science, policy, law, and economics.

The religions of South Asia have traditionally had a strong sense of doing one’s duty (dharma) and expressing devotion (bhakti) to one’s guru or god. These religious practices are being extended beyond the human to include duty for the protection and care of nature as well as devotion to the sacred rivers and trees. How can the Ganges and Yamuna, among the most sacred rivers in the world, have succumbed to massive pollution and eutrophication? The call for a renewal of the rivers and a cleanup of ecosystems is gaining traction in India and within aid organizations such as the World Bank. Trees, too, are valued. In the Chipko movement in the Himalayas, women embrace trees to prevent them from being cut down. In Thailand and Cambodia, Buddhist monks are ordaining trees to stop deforestation. 

In East Asia, both Confucianism and Daoism espouse a desire to harmonize with nature, to sense its endless variety and fecundity, and to bring humans into the rhythms of its dynamic flow, the Dao. Confucianism originally envisioned humans not as isolated individuals but as interdependent beings embedded within concentric circles of family, society, education, politics, nature, and the cosmos itself. Moral cultivation of the human aims not just at personal enlightenment or salvation, but at creating humane societies and political systems. Humaneness (jen) is the highest virtue leading to care for others and nature within a commitment to a common good. Humans are encouraged to work for a shared goal, an aim beyond the benefit of an individual. In a Confucian worldview that pervaded traditional China, all education and political offices were aimed at serving the larger public good with moral integrity and civic responsibility. These traditional values are being brought forward into an aspiration to create “ecological civilization” in China. 

All of these religious and spiritual traditions have something to say in our moment with its empty dogmas of hyper-individualism and monetary gain as the highest goods. None of the world’s religions would advocate this approach of personal profit at any cost, and yet this is a dominant ideology at high levels of politics and business around the world. 

The pandemic is calling for a radical change in these values. Can we awaken to our profound relationality with all life? We are in this together, and no one will survive by retreating into one’s own private gains versus a common good. We are a planetary people who flourish beyond the walls of nation states. A pandemic knows no borders. We need to join the Earth community if we are to survive and thrive. Is this not what our children are asking of us? And their children too? Is this not the urgent call of life’s continuity that speaks to us out of the deluge of sickness and death that surrounds us?

Surely we can answer this call and affirm the highest commitment of humans—to pave the way for a life of flourishing in future generations of all species. We might consider a new golden rule for all religions to articulate in their distinctive ways: To nurture the Earth in ways it has nurtured us. Let us embrace this with radical hope and joyful thanksgiving.

Mary Evelyn Tucker and John Grim teach at Yale School of Forestry and Environmental Studies and Yale Divinity School. They direct the Forum on Religion and Ecology at Yale, which arose from ten conferences they organized at Harvard’s Center for the Study of World Religions. They are series editors of the Harvard volumes from the conferences on Religion and Ecology. Tucker specializes in East Asian religions, especially Confucianism. Grim specializes in indigenous traditions, especially Native American religions.

This piece was originally published on The Berkley Center for Religion, Peace and World Affairs on April 17 2020.

Let’s seize this opportunity to ‘flatten the curve’ of air pollution

While major news outlets track the number of illnesses — and deaths — caused by COVID-19, I have been looking for articles that report data on the concentration of pollutants used as indicators for air quality.

And in conversations with friends and colleagues I'm hearing comments about being able to breathe clean air and how being forced to slow our pace of life is Mother Nature's way of saying "That's it. Enough is enough. You're all grounded."

The daily rhythms of millions of people have been drastically changed as governments around the world have declared states of emergencies and lockdowns so that people go home and stay home. Granted, these measures are necessary and will be life-saving as they are based on advice from public health doctors and scientists. These measures will work for as long as people comply.

But will this heightened sense of awareness for our health continue once the coronavirus pandemic is under control, or will we go right back to polluting the air we breathe with nitrogen dioxide, ozone and fine particulate matter?

Surely, less cars on the street, less activity in factories and, in general, less carbon-intensive human activity have been reflected in the numbers of these pollutants since the COVID-19 lockdowns. Pollutant maps from NASA, the European Space Agency, and air quality monitoring stations showed drastic reduction in nitrogen dioxide levels over China, Italy, Paris, and San Francisco. Hence, when my colleague referred to breathing 'clean' air, he was talking about less pollutants and less particulate matter.

If the lockdowns happened during the hot and humid summer months, we would see a decrease — possibly an elimination — of smog episodes that also send vulnerable people to hospitals because they chose not to stay indoors to inhale filtered air.

According to the World Health Organization (WHO) and the Global Alliance on Health and Pollution, outdoor and indoor air pollution is the cause of over one third of deaths from stroke, lung cancer, and chronic respiratory disease, and one quarter of the deaths from ischemic heart disease. It is also responsible for the premature deaths of millions around the world and reduction in life expectancy. The largest susceptible groups are the young and elderly and those with chronic asthma and compromised immune system.

In general, human suffering and loss are devastating for any reason. Yet, it makes you wonder how humans in the 21st century rationalize their responses and action in the face of a pandemic such as COVID-19 compared to air pollution, which will get worse with climate change.

Is air pollution recognized as a public health issue in different countries? Yes.

Are statistics collected and published in reputable medical journals? Yes.

Does the WHO and the World Bank recognize air pollution as a 'invisible killer'? Yes.

Does the WHO call upon countries to take action to improve air quality for the health of their citizens? Yes.

Now that we know the causes of air pollution and that it will get worse with business-as-usual lifestyles that caused climate change, do we have the expertise and tools that will help us 'flatten the curve' of air pollutants and even squash it? Yes.

Once we pass the COVID-19 pandemic, which would have given us the best 'clean' air possible in metropolitan centres around the world, let's consciously and seriously decide to keep air quality and the health of the climate front and centre in our lives and political discussions.

Through a SMART action plan with specific, measurable, attainable, relevant and timely goals, we can improve the 'health of the economy' and the clean energy sector without compromising the quality of the air we breathe.

All is required is to make personal choices, vertical and horizonal co-operation and collaboration at all levels and maintaining the sense of interconnectedness locally and across borders that we acutely feel during these tough times.

Hind Al-Abadleh is a professor of chemistry at Wilfrid Laurier University and the 2019 Fulbright Canada Research Chair in Atmospheric Chemistry, Air Quality and Climate Change at the University of California Irvine. She can be reached via email at halabadleh@wlu.ca .

It's Time for Muslims to Join the Climate Movement

By REYHANA PATEL

Climate change. These are two words I’ve heard a million times over in the last few years. I’ve heard it in the news, from our politicians as they campaign for the upcoming election and in my work with a humanitarian agency. But it’s only over the last year or so I’ve started to realize the real gravity of the consequences of human impact on our environment.

As a Muslim woman, climate change hasn’t been high up on my agenda. Within my community, it’s rarely discussed as conversations about Islamophobia, gender and other important issues continue to dominate the voices of our community. While this is slowly changing, our neglect so far surprises me, because Islam places a huge emphasis on the protection of our environment.

In fact, the Quran tells us that as Muslims we are trustees of the world we live in and it is our duty to protect it. Not only is sustainable living encouraged in the Islamic tradition, but we are also taught to never hesitate to positively contribute to our world. The example given is a powerful one: if I happen to find myself caught in the cataclysmic end of the world, and I happen to have a sapling in my hands, I should plant it.

Today, I will be joining Canadians of all walks of life to remind ourselves that our collective lollygagging around the climate crisis may soon bring us to a point of no return.

By joining the Global Climate Strike, I’m adding my voice as a Muslim woman to an urgent call for serious action on climate change at every level, from the individual to international organizations.

Even those of us who live relatively privileged and comfortable lives in Canada are starting to directly feel the effects of climate change. Wildfires, harsh winters and unpredictable weather are all just a minute consequence of us not looking after our environment.

But as part of a humanitarian organization that works in over 30 countries around the world, I am also keenly aware that for the underprivileged in many parts of the world, climate change is already devastating. Earthquakes, droughts, famine, hurricanes are more frequent and harsher to communities already living in the worst conditions we can think of.

Last week, a record-tying six tropical storms were forming at the same time around the world. On Tuesday, the sky in parts of Indonesia turned blood-red in the middle of the day due to 800,000 acres of forest on fire nearby – an area more than five times the size of Toronto.

While we may not always agree on the best ways to proceed in taking care of our planet, we can no longer afford to ignore or downplay the climate crisis.

As a Muslim who works closely with many diverse people within Canada’s Muslim community, I can say that regrettably, we as a community have not always advocated as strongly as we ought to for serious action on climate change, including living more sustainably ourselves.

I am part of this problem. I’m still struggling with eliminating single-use plastic from my everyday life and recycling when I should do this, amongst many other little everyday things I can do to play my part.

We can do more. Canada can do more. I believe that there are many traditions, religious and otherwise, that encourage this vision. And that is why I am joining people of all walks of life and from all parts of the world in today’s Global Climate Strike.

It’s time for us to come together and remind the powers that be in our world that this, perhaps more than anything else, is what we care about, and that we will no longer accept dilly-dallying about it. At every level, it’s time for serious action.

Reyhana Patel is the Head of External Relations for Islamic Relief Canada.

This piece was originally published in the Toronto Sun on September 27, 2019.

With hajj under threat, it's time Muslims joined the climate movement

By: Remona Aly

With hajj under threat, it's time Muslims joined the climate movement

According to research published last week by US scientists, hajj is set to become a danger zone. As soon as next year, they say, summer days in Mecca could exceed the “extreme danger” heat-stress threshold. The news comes just weeks after over 2 million people completed their journey of a lifetime. The environmental threat to the holy pilgrimage is a panic button for British Muslims like me, signaling that the climate crisis is endangering an age-old sacred rite.

Hajj is a pillar of Islam that I’ve yet to undertake, and the physical endurance required will only become more gruelling in coming decades – scientists predict that heat and humidity levels during hajj will exceed the extreme danger threshold 20% of the time from 2045 and 2053, and 42% of the time between 2079 and 2086.

Environmental stewardship may well be advocated by my faith – the Quran states that humans are appointed as “caretakers of the Earth” and the prophet Muhammad organised the planting of trees and created conservation areas called hima – but it hasn’t mobilised Muslims on a mass scale for what the world needs now: a global eco-jihad.

Fazlun Khalid, founder of Islamic Foundation for Ecology and Environmental Sciences and author of Signs on the Earth: Islam, Modernity and the Climate Crisis, has been on a green mission for over 35 years, but his biggest challenge has been to motivate Muslims. “Islam is inherently environmental, but modernity has induced all of us to distance ourselves from nature. The reason I don’t give up is my grandchildren – what kind of planet will they inherit? How can they perform hajj under those conditions?”

Khalid previously gathered a team of scholars and academics who drafted the Islamic declaration on climate change adopted at the International Islamic climate change symposium in Istanbul in 2015 (an event co-sponsored by Islamic Relief, a global charity that is again calling on Muslims to take action now if they want to safeguard the pilgrimage for future generations). Maria Zafar of Islamic Relief UK said: “Hajj has physically demanding outdoor rituals which can become hazardous to humans. It isn’t only Mecca, other sacred sites will be at risk too, like the religious sites in Jerusalem, the Golden Temple in India – it will affect what we hold dear to our hearts. We think that climate change is distant from us, but there is no area of life that it won’t touch.”

If we are truly to tackle a catastrophe as huge as the climate crisis, we have to make it personal. Without a personal stake, it remains an abstract and we unite in perpetuating it. So if money is the only form of emotional investment for some, and if economics wields more power than the will to save our planet, we must use it. Next year Saudi Arabia is hosting the G20 summit, so let’s pressure the country to consider the financial threat due to a loss of religious tourism. Hajj is lucrative: economic experts have said revenues from hajj and umrah (a lesser pilgrimage undertaken any time of year) are set to exceed $150bn by 2022.

“For the Saudis, hajj is more precious than oil,” says Dr Husna Ahmad, CEO of Global One, who’s been campaigning for a greener hajj for years. Ahmad created a green guide to hajj in 2011, and is now working on a green hajj app, which she plans to launch next year if funding is secured.

With approximately 100m plastic bottles left behind each year after the pilgrimage ends, it’s clear that action is desperately needed. Slowly, Saudi authorities are beginning to implement a more environmentally friendly hajj by installing recycling points around the holy sites, and they aim to cut waste volumes by two-thirds by 2030. Pushing for change has been a struggle in the kingdom, but apathy is a wider problem. It’s bound up in socio-economic deprivation, and too often “saving the planet” is seen as something for the rich, a kind of green elitism.

“Right now in the UK it feels like middle-class white women – and Sadiq Khan – are the only ones taking up the baton,” says Ahmad. “We know that climate change started with the European industrial revolution and poverty is inextricably linked to that.

“People are trying to survive, you can’t blame them if climate change is not their priority. This is why achieving the UN sustainable development goals are high on my agenda.”

The climate crisis does not exist in and cannot be tackled in isolation. While the big dogs must green-up their institutions and businesses, grassroots activists need better relations with governing bodies, more Muslims need to get involved with the broader debate and we all need to rethink our lifestyles – cut down on meat consumption, use less packaging and step back from throwaway consumerism.

We all have a part to play – institutionally, socially, morally, economically and religiously. Whether it’s through the lens of our conscience, faith or finance, it’s imperative to find our own catalyst for action. If the threat to hajj can motivate Muslims, then that’s all for the good.

This piece was originally published in The Guardian on August 30 2019.

Environmentalism and Islamic Ecotheology

by Austin Bodetti

As climate change threatens much of the Middle East, Muslim academics from Bahrain to Turkey have begun to advocate for a unique solution: looking to Islam itself. Muslim proponents of ecotheology argue that, because the Quran emphasizes the importance of environmental protection, Muslims have an obligation to defend the natural environment. This little-known but fast-expanding school of thought can bring the Environmental Revolution to the Middle East and fight global warming.

While many academics, analysts, and pundits like to frame Islamism as a political movement, the ideology lies at the heart of another, apolitical trend in the Greater Middle East. An ever-growing number of Middle Eastern academics argue that Islam can inspire the environmental movement, citing a range of verses from the Quran suggesting that Muslims have a religious obligation to defend the natural environment. As climate change envelops every corner of the Muslim world, the potential importance of this developing school of thought is growing.

“In Islam, the environment is sacred and has an intrinsic value.”

Proponents of ecotheology, the study of a religion’s calls for environmental protection, transcend the Middle East’s geographic and theological boundaries. In Iran, Dr. Mohammad Ali Shomali, founding director of the International Institute for Islamic Studies, has observed, “In Islam, the environment is sacred and has an intrinsic value.” 

In Palestine, meanwhile, Dr. Mustafa Abu Sway at Quds University has said, “Theologically, there are signifiers in the universe and in the environment, and by taking care of these signifiers we are really doing the right thing in terms of our relationship with God.” 

However esoteric these thoughts may seem, few philosophies have appealed to Iranian Shias and Palestinian Sunnis alike. Given that global warming threatens the entirety of the Middle East and the rest of the Muslim world, ecotheology offers a unique, all too rare opportunity to unite Muslims across the political spectrum against climate change.

One verse of the Quran indicates how Islam might jump-start the Environmental Revolution in the Middle East.

One verse of the Quran, emblazoned on the website of the Islamic Foundation for Ecology and Environmental Science, indicates how Islam might jump-start the Environmental Revolution in the Middle East: “Corruption has appeared on land and sea caused by the hands of people so that they may taste the consequences of their actions and turn back.” 

Advocates of ecotheology point to this verse in particular as evidence that Muslims, the guardians of what the Quran describes as God’s creation, have a duty to the natural environment lest they want to confront the ever more apparent perils of environmental degradation. While the social movement behind ecotheology remains small, its supporters are working to spread their message far and wide.

The most prominent ambassadors of ecotheology include Dr. İbrahim Özdemir, one of Turkey’s best-regarded environmentalists and the founding president of Hasan Kalyoncu University, and Dr. Odeh Rashid al-Jayyousi, a Palestinian-born, Manama-based environmentalist who chairs the Innovation and Technology Management Department at Arabian Gulf University. 

Özdemir, who contributed to drafting the Islamic Declaration on Global Climate Change in Istanbul in 2015, has emphasized the “need to empower Muslim scholars and imams to understand contemporary science on the natural environment and facilitate dialogue.” 

“civil society activism in the Muslim world should support and nurture a green way of life in line with the Islamic worldview,” which he has called “one form of jihad to ensure balance and harmony between humans and nature.”

Al-Jayyousi leveraged a job on the Scientific and Technical Advisory Panel at the United Nations to urge the international community to create an Islamic financial endowment geared toward sustainable development in the Muslim world. According to al-Jayyousi, “civil society activism in the Muslim world should support and nurture a green way of life in line with the Islamic worldview,” which he has called “one form of jihad to ensure balance and harmony between humans and nature.”

Several spots in the Muslim world have proved receptive to al-Jayyousi and Özdemir’s ideas. In Morocco, mosques are training imams to find inspiration for the environmental movement in the Quran. As far from the Middle East as Indonesia—the most successful example of ecotheology in practice—officials are collaborating with religious organizations to fight plastic pollution, and a number of gurus have founded schools dedicated to ecotheology. Indonesian clerics even got a few headlines by announcing a fatwa forbidding wildlife trafficking, the first of its kind. Other countries, such as Qatar and the United Arab Emirates, have indicated that they are joining this trend by hosting conferences and starting research institutes focused on ecotheology.

In a startling development, even militants best known for their hostility to progressive ideals are preaching ecotheology. In 2017, Taliban leader Mullah Haibatullah Akhundzada asked Afghans to “plant one or several fruit or non-fruit trees for the beautification of Earth and the benefit of almighty God’s creations,” a bizarre request from insurgents who have otherwise done more to harm the natural environment than beautify it. 

In 2018, clerics affiliated with al-Shabaab banned plastic bags in a move that provoked widespread derision on social media. Though the Taliban and al-Shabaab’s odd pronouncements will likely do more to hurt ecotheology than advance it in the long run, the militants’ receptiveness to the philosophy’s tenets furthers the argument that its ideals can bridge even the widest ideological divides in the Greater Middle East.

Amid climate change and environmental degradation’s stranglehold on the Global South and the deserts of the Muslim world in particular, the region needs unity now more than ever. Of the ten countries considered most at risk from water scarcity by the World Resources Institute, nine fall within North Africa or Western Asia. Many countries in the Greater Middle East, from Pakistan to Yemen, may exhaust their water supply within the next decade, and global warming has only exacerbated these environmental issues. To face this challenge, the Muslim world, like the rest of the world, will have to reexamine its role in climate change and retool environmental policies at every level. Ecotheology can accelerate and inform this urgent introspection.

As ecotheology has established footholds in Bahrain, Indonesia, Iran, Morocco, Palestine, Qatar, Turkey, and the UAE, this social movement would likely have little difficulty gaining traction in Pakistan, Saudi Arabia, and the Muslim world’s other centers of gravity if supported by local leaders. In fact, Pakistani and Saudi officials have already expressed interest in devising an Islamic approach to environmentalism. The works of scholars such as Abu Sway, al-Jayyousi, Özdemir, and Shomali are providing the Muslim world’s leaders a chance to realize their eco-friendly goals.

The Islamic Declaration on Global Climate Change, a landmark document based on the ideas of Muslims from Africa, Asia, Europe, and North America and the high-water mark of ecotheology in the Muslim world, urges “all Muslims, wherever they may be, to tackle the root causes of climate change.”

The Islamic Declaration on Global Climate Change, a landmark document based on the ideas of Muslims from Africa, Asia, Europe, and North America and the high-water mark of ecotheology in the Muslim world, urges “all Muslims, wherever they may be, to tackle the root causes of climate change, environmental degradation, and the loss of biodiversity, following the example of the Prophet Muhammad, who was, in the words of the Quran, ‘a mercy to all beings.’ ” 

Today, followers of ecotheology are echoing these words in an ever-expanding list of countries because, as global warming overwhelms the Muslim world, they might have a solution.

Austin Bodetti studies the intersection of Islam, culture, and politics in the Greater Middle East. He has conducted fieldwork in Bosnia, Indonesia, Iraq, Morocco, Myanmar, South Sudan, and Thailand, and his writing has appeared in The Daily Beast, USA Today, Vox, and Wired. Austin graduated summa cum laude from Boston College with a bachelor’s degree in Islamic Studies in 2018. 

This piece was originally published on Inside Arabia on September 7, 2019.

FORESTS AND FATWAS: Islam, Terrorism, and Environmental Jihad

By: AUSTIN BODETTI

The Islamic world is currently engaged in a debate over climate change: not about whether it’s happening, but about whether militants or reformists are best equipped to stop it.

As climate change threatens countries from Malaysia to Mauritania, environmentalists across the Muslim world are wrestling with how to respond. A growing number are looking to Islam itself for an answer to what is now being called a “climate crisis.” Some of the region’s activists and intellectuals have argued that Muslims, the stewards of what the Quran defines as God’s creation, have a responsibility to care for the Earth and promote environmental protection. And given that Indonesians and Iranians alike have embraced this idea, the concept of a religious obligation to the natural environment appears to transcend Islam’s geographic and theological divides. 

Even Muslim militants are talking about environmentalism.

In Somalia and Afghanistan, longtime allies of al-Qaeda have begun to portray environmental conservation as an Islamic duty. Militants in Iraq and Yemen are taking steps toward copying this model, a sign that—at least in the Greater Middle East—environmentalism is far from the exclusive domain of progressives. Whether out of sincere theological conviction or just for the sake of their propaganda, several American-designated terrorist groups are trying to co-opt the environmental movement by aping the message of their traditional adversaries in the Muslim world: Western-friendly Muslim philosophers and scholars.

If Muslim proponents of eco-theology, the fast-spreading belief that religious texts can inform an approach to environmental protection, want to stop militants from polluting a philosophy that has potential to become a social movement, eco-theologians must refrain from making the mistake of ignoring them. Though al-Qaeda and the Islamic State (ISIS) have failed to influence even the margins of political theory in the Muslim world, both umbrella organizations have proved adept at exploiting social issues that divide religious communities and encourage sectarian strife. Only the handful of Muslim intellectuals pioneering an eco-friendly interpretation of Islam can reverse what some militants are trying to turn into an extra-regional trend.

Like Muslim eco-theologians, the Taliban and al-Shabaab assert that Islam tasks humans with protecting the natural environment from all manner of threats, including humans themselves. The Quran has become the most reliable resource for Muslim environmentalists across the political spectrum, who cite a variety of Quranic verses about the importance of environmental protection. “Corruption has appeared on land and sea caused by the hands of people so that they may taste the consequences of their actions and turn back,” recites the website of the Islamic Foundation for Ecology and Environmental Science (IFEES), a British non-profit that has held workshops in Indonesia, Nigeria, and Zanzibar and published a pamphlet highlighting “the ethical foundations of Islamic environmentalism.” Muslim environmentalists interpret that Quranic quotation as an ancient but timeless warning against soil contamination and water pollution.

While IFEES operates out of London, one of Europe’s many secularist bastions, the ideas behind eco-theology have proved popular in even the most conservative corners of the Muslim world. Dr. Mohammad Ali Shomali, founding director of the International Institute for Islamic Studies in Qom, began his 2008 article “Aspects of Environmental Ethics: An Islamic Perspective” with a quotation from the Muslim prophet Mohammad: “If Resurrection is starting and one of you has a sapling in his hand that he can plant before he stands up, he must do so.” In the article, Shomali noted how “in Islam, the environment is sacred and has an intrinsic value,” adding that “as the vicegerent of God, [Muslims] have to channel the mercy of God to everything within [their] reach.” An idea championed by Muslims in the liberal democracy of Britain has a following in the Shi‘a theocracy of Iran. Across the Persian Gulf in Qatar and the United Arab Emirates, which adhere to a traditional interpretation of Sunni Islam often hostile to Shi‘a practices, officials have hosted conferences and research institutes dedicated to studying the intersection of ecology and Islam. Eco-theology has managed to appeal to Islamic schools of thought across the world.

Eco-theology’s distinguished Muslim voices include Dr. Odeh Rashid al-Jayyousi, chairman of the Innovation and Technology Management Department at Arabian Gulf University and author of Islam and Sustainable Development, and Dr. Seyyed Hossein Nasr, a professor emeritus of religious studies at the George Washington University. An outspoken member of the Scientific and Technical Advisory Panel at the United Nations, al-Jayyousi has pressed Muslims to reframe jihad as a struggle against climate change and urged the international community to establish an Islamic financial endowment dedicated to sustainable development. Nasr, who started writing about Islam and environmentalism in the 1960s, has lamented Muslim clerics’ failure to take a greater role in the environmental movement. Dr. Akhtar Mahmood at Panjab University in India, Dr. Md Saidul Islam at the Nanyang Technological University in Singapore, and Dr. Mustafa Abu Sway at Quds University in Palestine echo these sentiments in their writings.

Muslim eco-theologians found their most conspicuous platform in 2015, when supporters of an Islamic commitment to the natural environment traveled from countries in Africa, Asia, Europe, and North America to Istanbul to release the Islamic Declaration on Global Climate Change. The landmark document sought to reinforce the message that, because “Islamic environmentalism is embedded in the matrix of Islamic teachings,” Muslims must fight on the front lines of the war against climate change. Dr. İbrahim Özdemir, founding president of Hasan Kalyoncu University and a contributor to the document, has stressed Islam’s potential place in environmental policy: “Muslim countries must use the Islamic perspective in environmental protection and sustainable development, taking into consideration religious texts and the practices of Islamic heritage.”

No country embodies Özdemir’s ideal better than Indonesia, where activists, clerics, and officials have led grassroots and top-down efforts to incorporate Islam into the environmental movement. Indonesian environmentalists have launched several madrasas that focus on environmentalism as one of Islam’s foremost principles, and the Indonesian government has partnered with two of the country’s most influential religious organizations to campaign against plastic pollution. For its part, the Indonesian Ulema Council, Indonesia’s top faith-based organization and a government agency, issued the world’s first fatwa against wildlife trafficking in 2014.

Thousands of miles away from Indonesia, the Taliban and al-Shabaab have announced their own bids to combat environmental issues. Mullah Hibatullah Akhundzada, the Taliban’s latest leader, called on Afghans to “plant one or several fruit or non-fruit trees for the beautification of Earth and the benefit of almighty God’s creations” in 2017. Just a year later, clerics tied to al-Shabaab outlawed plastic bags as “a threat to the health of humans and livestock.” Though experts on the Taliban and al-Shabaab debate the sincerity of these edicts, the pronouncements imply that some insurgents have adopted the methods of eco-theologians. The Taliban’s and al-Shabaab’s rhetoric also fits the wider pattern of militants taking advantage of environmental issues.

In the most obvious example of a Western-labeled terrorist group benefiting from environmental degradation, ISIS recruited Iraqis in rural areas by blaming the beleaguered central government of Iraq for water scarcity. Al-Qaeda in the Arabian Peninsula (AQAP), often considered the most dangerous franchise of the umbrella organization that Osama bin Laden founded, attempted to improve its poor reputation in Yemen’s hinterland by refurbishing some of the drought-plagued country’s water mains and wells. Even bin Laden himself demonstrated a bizarre fascination with environmental issues, at one point recommending that Americans undertake “a great revolution for freedom” to bolster Barack Obama’s campaign against environmental degradation and global warming. Unlike the Taliban and al-Shabaab, ISIS, AQAP, and bin Laden never seemed to link these actions to the tenets of eco-theology or any other overarching religious themes. How long that divergence between al-Qaeda’s allies and offshoots will persist remains another story.

Anti-Western militants expressing support for the environmental movement and trying to rebrand themselves with an eco-friendly image may seem entertaining. Even so, this phenomenon could create further challenges for Muslim eco-theologians already struggling to spread their message beyond academia. If the concept of an Islamic approach to environmentalism becomes associated with the reactionary ideologues of al-Qaeda and the Taliban, not the liberal activists and scholars who have dedicated their careers to devising an Islamic interpretation of environmentalism, the Muslim and Western worlds will prove that much more reluctant to embrace eco-theology.

Nothing suggests that the Taliban and al-Shabaab got inspiration for their nascent environmental policies from mainstream eco-theologians, nor have leading Muslim advocates of eco-theology responded to extremists’ attempts to frame banning plastic bags and planting trees as an Islamic obligation. In fact, neither side of the extraordinary political spectrum that spans eco-theology in the Muslim world—from Somali guerrillas to eco-friendly philosophers—seems to have acknowledged the other’s existence. This appears all the more striking in light of the widespread, well-publicized ridicule that has greeted the Taliban’s call for reforestation and al-Shabaab’s ban on plastic pollution over the past two years. While a staffer at the Daily Caller took a moment to lampoon the Somali militants’ strange announcement as “giving them at least one thing in common with U.S. states California and Hawaii,” eco-theologians missed a chance to denounce al-Shabaab’s half-baked attempt at environmentalism and distinguish the innovative field of eco-theology from the insurgents’ ultraconservative interpretation of Islam.

Eco-theology has the potential to revolutionize how the Muslim world confronts global warming. Given that summer temperatures are predicted to rise twice as fast in North Africa and Western Asia as in the rest of the world—and that, according to scientists, “prolonged heat waves and desert dust storms can render some regions uninhabitable”—the need for a sociopolitical philosophy that can unite Muslim-majority countries behind the environmental movement has become more urgent than ever. Still, the longevity of any Islamic approach to environmentalism will depend not only on the ability of eco-theologians to mobilize peoples and governments but also on whether they can prevent extremists from co-opting and corrupting eco-theology.

Muslim eco-theologians have yet to ignite the kind of viral, country-spanning social movement sparked by the world-famous teenage Swedish environmentalist Greta Thunberg. This problem likely stems from the intellectualization of their field: With the promising exception of Indonesia and a handful of limited initiatives sponsored by Arab governments, eco-theology has remained the domain of academics and philosophers. The public-facing work of scholars such as Özdemir and al-Jayyousi has failed to translate into the type of attention from the international community and the news media that the Taliban and al-Shabaab’s strange edicts received.

To build a political movement and keep extremists from dominating the already-scant coverage of eco-theology in the Muslim world, advocates of an Islamic approach to environmentalism will have to employ a multi-pronged strategy. First, eco-theologians must highlight al-Shabaab and the Taliban’s hypocrisy: Just as the Council on American-Islamic Relations has condemned actions that ISIS has undertaken in the name of Islam as “anti-Islamic,” supporters of eco-theology can draw attention to the Taliban and al-Shabaab’s involvement in illegal logging, which contravenes the militants’ eco-friendly propaganda. Emphasizing the disparity between militants’ halfhearted environmental policies and eco-theology will not only preempt any cynical attempts to conflate eco-theology with extremism but also undermine militants’ hopes of hijacking the environmental movement. Eco-theologians can no longer ignore extremists’ forays into environmentalism.

In addition to combating the rhetorical threat of extremists’ propaganda, Muslim eco-theologians will have to overcome the much larger challenge of rallying a coalition of their faith’s disparate ideologies and religious denominations behind an Islamic approach to environmentalism. Even if eco-theology appears confined to seminaries and universities for the time being, the geographic and theological breadth of its supporters—ranging from a Shi‘a scholar in the United States to a Sunni academic in Singapore—indicate that the up-and-coming philosophy can bridge this gap. Despite eco-theology’s promising future, its proponents have a lot of work ahead of them.

As Islam has evolved into a rallying cry for militants, reformists, and revolutionaries alike, few analysts have doubted its potency as a tool for exciting social movements and structural changes. If Muslim eco-theologians hope to capitalize on this centuries-old trend, they will have to stop extremists from exploiting their ideas, transform their philosophy from an arcane academic field into a call to battle for Muslim environmentalists, and win the race against the dangerous effects of global warming. As climate change devastates the Global South and the Greater Middle East in particular, the importance of the eco-theologians’ mission becomes all the more apparent. In fact, the fate of the environmental movement in the Muslim world may rest on their success.

Austin Bodetti studies the intersection of Islam, culture, and politics in Africa and Asia. His research has appeared in the Daily Beast, USA Today, Vox, and Wired. This piece was originally published on American Interest on August 16, 2019.