Stay healthy this Ramadan while curbing your carbon footprint!
Did you know that a bit of physical activity each day can aid our digestive systems and have lots of other positive impacts on our bodies?
Approximately 30% of energy used in buildings is used inefficiently or unnecessarily.
Reusing wrapping not only saves waste, but is a cost effective way of giving gifts.
By Khaled Dardir
1. Start Ramadan by making the right intentions.
What is your intention this Ramadan? Create realistic goals for yourself, and your community!
2. Have a healthy Ramadan through proper diet.
Ramadan is a time to detox ourselves: mind, body and soul. Add more vegetarian options, do not over-eat, use locally sourced foods. Avoid fizzy drinks, or anything high in sugar content, as an alternative use honey. Avoid deep fried foods or enjoy in moderation (once a week). Start and end your fast with green or herbal tea to cleanse the stomach after a day of fasting in order to help flush the toxins out.
3. Give up your CO2 contribution by traveling light and smart.
You can walk or ride your bike to the nearest mosque and earn both spiritual reward and help the planet. No need to drive 5 times a day for every prayer.
4. Spend meaningful energy, conserve wasteful energy.
Consider conserving more water when making wudu. Conserve electricity by shutting off the television and computer and opening the Holy book.
5. Charity is more than giving money to a good cause.
For Zakat, consider a local organization that is doing good work to protect the under privileged or the environment. Starting an initiative at your school, workplace or local mosque to make a real difference.
6. Host an Eco-Iftar that will be the talk of the town.
Show you care for the environment, host an Iftar that produces no waste, recycles, uses biodegradable cutlery and dishware or invite others to bring their own dishware! Most importantly, serve a healthy locally sourced Iftar meal.
7. Green your Eid, celebrate in style.
By all means, treat yourself to a nice new outfit, just be sure you are supporting local industry, and that the dyes used are not polluting the water streams. When giving Eid gifts to children, highlight the importance of using it responsibly: buying nothing unnecessary or that will harm planet, your body or community, consider paying it forward earn extra reward.
8. Commit random acts of kindness
Try smiling at people that pass by, greet the street guards, or just randomly express your gratitude for a friend. Volunteer your time at the local mosque, or in the community for an initiative you are passionate about or start a new one!
9. Celebrate Ramadan by breaking a bad habit
We all face our own challenges and bad habits. Ramadan is the perfect time to end that sugar or nicotine addiction, watch less TV, walk more, give up bad language, fix your sleeping cycle.
10. Reflect on what you’ve achieved this month.
By staying focused, observing your behaviour, lifestyle and habits you will have become much more mindful and aware by the end of the month. Make sure you stay consistent!
Khaled Dardir has recently completed a Master of Science specializing in the chemistry and is currently enrolled as a student in Mishkah pursuing a bachelors in Islamic Studies. He is the founder and Chief Coordinator of the non-profit organization The Building Blocks of New Jersey whose mission is: “To aid self development, promote activism, and bolster community building”
By: Ibrahim Khan
Ramadan is a month when we are all intensely aware of the relationship we have with food, how much we are reliant on it, and how it can affect us mentally, emotionally, and spiritually. We really understand the power of food in dictating our moods, behaviours, and outlook on life.Islam is a lifestyle, not a stand-alone product, and all the different bits and pieces come together, intermesh, and are mutually dependent on others to work most effectively. If we truly want to taste the sweetness of prayer, and if we truly want our duas to be accepted, and for our children to be the coolness of our eyes, then we need to assess our lives holistically in the light of Islam.Consequently Ramadan is a great month to have a sincere look at how our eating habits stack up against those of the Prophet (PBUH) and his Companions (RAH) and why it is important for us to have an Islamic eating lifestyle for us to be the best Muslims we can be.The following are 8 ahadith taken from Bukhari that give a priceless insight into how the Prophet (PBUH) and his Companions would eat, feed, and live.
A paradigm shift in our eating habits
Narrated Abu Huraira: Once while I was in a state of fatigue (because of severe hunger), I met ‘Umar bin Al-Khattab, so I asked him to recite a verse from Allah’s Book to me. He entered his house and interpreted it to me. (Then I went out and) after walking for a short distance, I fell on my face because of fatigue and severe hunger. Suddenly I saw Allah’s Apostle standing by my head. He said, “O Abu Huraira!” I replied, “Labbaik, O Allah’s Apostle, and Sadaik!” Then he held me by the hand, and made me get up. Then he came to know what I was suffering from. He took me to his house, and ordered a big bowl of milk for me. I drank thereof and he said, “Drink more, O Abu Hirr!” So I drank again, whereupon he again said, “Drink more.” So I drank more till my belly became full and looked like a bowl. Afterwards I met ‘Umar and mentioned to him what had happened to me, and said to him, “Somebody, who had more right than you, O ‘Umar, took over the case. By Allah, I asked you to recite a Verse to me while I knew it better than you.” On that Umar said to me, “By Allah, if I admitted and entertained you, it would have been dearer to me than having nice red camels. (Bukhari)
What an astounding hadith this is when we compare our modern lives to the scenes it is describing. The Prophet and the Companions lived in a paradigm where calories and food were scarce and people would genuinely starve and feel hunger. Compare that to our times and we have to blush. Food is so plentiful for the first time in human history that the biggest threat to us is not a lack of calories and malnutrition but an excess of calories. This means that we must all reassess our relationship with food and shift from the “eat up and finish your plate” mentality which was designed to tackle malnutrition, to a “eat wholesome food in a controlled manner” mentality.
1. Small portions & simplicity
Narrated Anas: To the best of my knowledge, the Prophet did not take his meals in a big tray at all, nor did he ever eat well-baked thin bread, nor did he ever eat at a dining table. (Bukhari)
The latest preventative medical research is now suggesting that the best way to control our food intake is by restricting portion sizes, and that the best way to do that is by replacing large bowls and plates with smaller versions. This results in less food being eaten over time. And SubhanAllah this is what our Prophet (PBUH) did naturally all those years ago.
What is also fascinating to note here is, despite the Prophet living in a time where food was scarce and the received wisdom was “eat as much as you can when you get it”, he still insisted on eating in a controlled way. This shows the great importance of having this control over our portions and eating habits.
2. A wedding banquet fit for a Prophet (PBUH)
Narrated Anas: The Prophet halted to consummate his marriage with Safiyya. I invited the Muslims to his wedding banquet. He ordered that leather dining sheets be spread. Then dates, dried yoghurt and butter were put on those sheets. Anas added: The Prophet consummated his marriage with Safiyya (during a journey) whereupon Hais (sweet dish) was served on a leather dining sheet. (Bukhari)
A wedding banquet usually conjures up visions of a lavish, rich, opulent, and incredibly unhealthy meal. It does not conjure up images of dates, dried yoghurt, butter, and Hais, That is the equivalent to half a starter in our current mindset – and not a very good one at that. You can imagine the complaints if that was served at a wedding.
And yet the Prophet (PBUH), a religious and political leader, found it perfectly acceptable to serve this to his guests. Who do we think we are?
3. Eating with the poor & Portion control
Narrated Nafi’: Ibn ‘Umar never used to take his meal unless a poor man was called to eat with him. One day I brought a poor man to eat with him, the man ate too much, whereupon Ibn ‘Umar said, “O Nafi’! Don’t let this man enter my house, for I heard the Prophet saying, “A believer eats in one intestine (is satisfied with a little food), and a kafir (unbeliever) eats in seven intestines (eats much food).” (Bukhari)
This is a beautiful hadith that teaches us two things. Firstly that our eating is inextricably tied up with the eating and survival of those around us, as we have duties to them as their neighbours, relatives, and brothers in faith. When we eat this should provoke the thought of others who we have duties to who may not have food or have had the time or skill to cook. Secondly, it teaches us the incredible importance of portion control and eating well within our limit. Ibn ‘Umar thought this man’s behaviour so reprehensible that we banned the man from ever returning to his house. If we did that we would end up banning everyone – including ourselves!
4. Eating with proper etiquette and respect
Narrated Abu Juhaifa: While I was with the Prophet he said to a man who was with him, “I do not take my meals while leaning.” (Bukhari)
This is a fascinating hadith as it shows the importance and the respect the Prophet (PBUH) had for the bounty of Allah. We live in an era where food is cheap, easily accessible, and plentiful and varied. Consequently we don’t think twice about wasting it, throwing away half-eaten food, and treating it with the proper respect it deserves. Our Prophet on the other hand would not even take meals while leaning.
5. Fat-free, meat-free dishes
Narrated Sahl bin Sad: We used to be happy on Fridays, for there was an old lady who used to pull out the roots of Silq and put it in a cooking pot with some barley. When we had finished the prayer, we would visit her and she would present that dish before us. So we used to be happy on Fridays because of that, and we never used to take our meals or have a mid-day nap except after the Friday prayer. By Allah, that meal contained no fat. (Bukhari)
Every week the Companions would look forward to a meal that was entirely vegetarian and fat-free. The Companions didn’t require that every one of their meals include a meat element to it. This is something we need to reflect on as nearly all our meals have some meat involved. This is not only unsustainable for the environment, but it also limits the variety and quality of our nutrients. Some meat is certainly good, but overdoing anything never is.
6. Don’t criticise the bounties of Allah
Narrated Abu Huraira: The Prophet never criticized any food (he was invited to) but he used to eat if he liked the food, and leave it if he disliked. (Bukhari)
This hadith is self-explanatory, and we’ve heard it many times before. And yet, daily complaints can be heard at Muslim dinner tables up and down this country. This is not from the Sunnah. Not only has someone gone the effort of making something for you and you are being ungrateful by complaining, but your complaint indicates a level of attachment to food that is harmful. We only complain about things we really care about and hold dear – so unfortunately we don’t complain about our children not praying or knowing even the last ten surahs by heart – but we do complain about the levels of salt in a saalan. Now there’s a revealing and disturbing insight into the mind of the contemporary Muslim.
7. No refined white bread
Narrated Abu Hazim: that he asked Sahl, “Did you use white flour during the lifetime of the Prophet ?” Sahl replied, “No. Hazim asked, “Did you use to sift barley flour?” He said, “No, but we used to blow off the husk (of the barley). (Bukhari)
In the age of refined sugar, refined bread, and processed food, calories are overwhelming us. Did you know one slice of white bread is 361 calories? That means that just 6 slices of bread (or 3 sandwiches) takes us over the daily recommended amount of calories. Any more than that and we are just putting on fat. The best alternative to this kind of high-calorie food, is to go for the wholesome, unrefined food that is rich in fibre and nutrients and low in calories. This kind of food is also closer to the Prophet and his Companions’ eating habits.
May Allah make us heathier spiritually and physically this Ramadan, Ameen!
This article was originally featured on 1st Ethical in June 2015.
Photo Credit: razanmasari.com
By: Francesca De Chatel
The Prophet Muhammad (peace be upon him) said, “There is none amongst the believers who plants a tree, or sows a seed, and then a bird, or a person, or an animal eats thereof, but it is regarded as having given a charitable gift [for which there is great recompense].” [Al-Bukhari, III:513].
The idea of the Prophet Mohammed (peace be upon him) as a pioneer of environmentalism will initially strike many as strange: indeed, the term “environment” and related concepts like “ecology”, “environmental awareness” and “sustainability”, are modern-day inventions, terms that were formulated in the face of the growing concerns about the contemporary state of the natural world around us.
And yet a closer reading of the hadith, the body of work that recounts significant events in the Prophet’s life, reveals that he was a staunch advocate of environmental protection. One could say he was an “environmentalist avant la lettre”, a pioneer in the domain of conservation, sustainable development and resource management, and one who constantly sought to maintain a harmonious balance between man and nature. From all accounts of his life and deeds, we read that the Prophet had a profound respect for fauna and flora, as well as an almost visceral connection to the four elements, earth, water, fire and air.
He was a strong proponent of the sustainable use and cultivation of land and water, proper treatment of animals, plants and birds, and the equal rights of users. In this context the modernity of the Prophet’s view of the environment and the concepts he introduced to his followers is particularly striking; certain passages of the hadith could easily be mistaken for discussions about contemporary environmental issues.
The Prophet’s environmental philosophy is first of all holistic: it assumes a fundamental link and interdependency between all natural elements and bases its teachings on the premise that if man abuses or exhausts one element, the natural world as a whole will suffer direct consequences. This belief is nowhere formulated in one concise phrase; it is rather an underlying principle that forms the foundation of all the Prophet’s actions and words, a life philosophy that defined him as a person.
The three most important principles of the Prophet’s (peace be upon him) philosophy of nature are based on the Qur’anic teachings and the concepts of tawhid (unity), khalifa(stewardship) and amana (trust).
Tawhid, the oneness of God, is a cornerstone of the Islamic faith. It recognizes the fact that there is one absolute Creator and that man is responsible to Him for all his actions: “To God belongs all that is in the heavens and in the earth, for God encompasses everything [4:126].” The Prophet acknowledges that God’s knowledge and power covers everything. Therefore abusing one of his creations, whether it is a living being or a natural resource, is a sin. The Prophet considered all of God’s creations to be equal before God and he believed animals, but also land, forests and watercourses should have rights.
The concepts of khalifa, stewardship, and amana, trust, emerge from the principle of tawhid. The Qur’an explains that mankind holds a privileged position among God’s creations on earth: he is chosen as khalifa, “vice-regent” and carries the responsibility of caring for God’s earthly creations. Each individual is given this task and privilege in the form of God’s trust. But the Qur’an repeatedly warns believers against arrogance: they are no better than other creatures. “No creature is there on earth nor a bird flying with its wings but they are nations like you [6:38]”; “Surely the creation of the heavens and the earth is greater than the creation of man; but most people know not [40:57]”.
The Prophet (peace be upon him) believed that the universe and the creations in it – animals, plants, water, land – were not created for mankind. Man is allowed to use the resources but he can never own them. Thus while Islam allows land ownership, it has limitations: an owner can, for example, only own land if he uses it; once he ceases to use it, he has to part with his possession.
The Prophet recognized man’s responsibility to God but always maintained humility. Thus he said: “When doomsday comes, if someone has a palm shoot in his hand, he should plant it,” suggesting that even when all hope is lost for mankind, one should sustain nature’s growth. He believed that nature remains a good in itself, even if man does not benefit from it.
Similarly, the Prophet incited believers to share the earth’s resources. He said: “Muslims share alike in three things – water, herbage and fire,” and he considered it a sin to withhold water from the thirsty. “No one can refuse surplus water without sinning against Allah and against man” [Mishkat al Masabih].
The Prophet’s (peace be upon him) attitude towards sustainable use of land, conservation of water and the treatment of animals is a further illustration of the humility of his environmental philosophy.
“The earth has been created for me as a mosque and as a means of purification.” [Al-Bukhari I:331] With these words the Prophet emphasizes the sacred nature of earth or soil, not only as a pure entity but also as a purifying agent. This reverence towards soil is also demonstrated in the ritual of tayammum, or “dry wudu” which permits the use of dust in the performance of ritual purification before prayer when water is not available.
The Prophet (peace be upon him) saw earth as subservient to man, but recognised that it should not be overexploited or abused, and that it had rights, like the trees and wildlife living on it. In order to protect land, forests and wildlife, the Prophet created inviolable zones known as hima and haram, in which resources were to be left untouched. Both are still in use today: haram areas are often drawn up around wells and water sources to protect the groundwater table from over-pumping. Hima applies particularly to wildlife and forestry and usually designates an area of land where grazing and woodcutting are restricted, or where certain animal species are protected.
The Prophet not only encouraged the sustainable use of fertile lands, he also told his followers of the benefits of making unused land productive: planting a tree, sowing a seed and irrigating dry land were all regarded as charitable deeds.“Whoever brings dead land to life, that is, cultivates wasteland, for him is a reward therein.” Thus any person who irrigates a plot of “dead”, or desert land becomes its rightful owner.
In the harsh desert environment where the Prophet (peace be upon him) lived, water was synonymous to life. Water was a gift from God, the source of all life on earth as is testified in the Qur’an: “We made from water every living thing” [21:30]. The Qur’an constantly reminds believers that they are but the guardians of God’s creation on earth and that they should never take this creation for granted: “Consider the water which you drink. Was it you that brought it down from the rain cloud or We? If We had pleased, We could make it bitter” [56:68-70].
Saving water and safeguarding its purity were two important issues for the Prophet: we have seen that his concern about the sustainable use of water led to the creation of haram zones in the vicinity of water sources. But even when water was abundant, he advocated thriftiness: thus he recommended that believers perform wudu no more than three times, even if they were near to a flowing spring or river. The theologian El-Bukhari added: “ The men of science disapprove of exaggeration and also of exceeding the number of ablutions of the Prophet.” The Prophet also warned against water pollution by forbidding urination in stagnant water.
“If anyone wrongfully kills even a sparrow, let alone anything greater, he will face God’s interrogation” [Mishkat al Masabih]. These words reflect the great reverence, respect and love that the Prophet always showed towards animals. He believed that as part of God’s creation, animals should be treated with dignity, and the hadith contains a large collection of traditions, admonitions and stories about his relationship to animals. It shows that he had particular consideration for horses and camels: to him they were valiant companions during journey and battle, and he found great solace and wisdom in their presence as the following tradition reveals: “In the forehead of horses are tied up welfare and bliss until the Day of Resurrection.”
Even in the slaughter of animals, the Prophet showed great gentleness and sensitivity. While he did not practice vegetarianism, the hadiths clearly show that the Prophet was extremely sensitive to the suffering of animals, almost as though he shared their pain viscerally. Thus he recommends using sharp knives and a good method so that the animal can die a quick death with as little pain as possible. He also warned against slaughtering an animal in the presence of other animals, or letting the animal witness the sharpening of blades: to him that was equal to “slaughtering the animal twice” and he emphatically condemned such practices as “abominable”.
It is impossible to do justice to the full scope and significance of Prophet Mohammed’s environmental philosophy in this short article. His holistic view of nature and his understanding of man’s place within the natural world pioneered environmental awareness within the Muslim community.
Sadly, the harmony that the Prophet advocated between man and his environment has today all too often been lost. As we face the effects of pollution and overexploitation, desertification and water scarcity in some parts of the world and floods and violent storms elsewhere, it is perhaps time for the world community as a whole, Muslims, Christians and Jews, Hindus and Buddhists, atheists and agnostics, to take a leaf out of the Prophet’s book and address the current environmental crisis seriously and wisely.
This article was originally appeared on The Islamic Bulletin
Parking lots of have long been a source of contention at local mosques. Whether it is for Jummah Salat or during Ramadan, mosques have often faced an uphill battle securing enough space for congregants.
However, one community is taking the opposite approach and transforming this empty landscape into a beautiful community garden. The Muslim Community Association in Santa Clara, California, in collaboration with the MAS Bay Area Give have teamed up to create the Radwah Community Garden in the north end of their mosque. The goal of the project is to encourage environmentalism and to create a safe and welcoming space; promoting community connectivity through organic urban gardening.
Community gardens have become popular in the last several years as consumers seek local and organic produce. The spin-off benefits of urban gardening include revitalizing neighborhoods, creating community hubs and fostering a new generation to make sustainable and eco-conscious food choices. From a spiritual perspective, gardening allows you to be part of nature while meditating over the signs of Allah’s creation.
There is a three-tiered goal for the Rawdah Community Garden:
Community Connectivity: Raising the volunteerism and community spirit in the Islamic Centers in service of the larger American society.
Educating Sustainability: Learning about healthy eating and gardening, which can help us in starting a garden at home.
God's Bounties: Appreciation of nature, the environment and Allah’s blessings upon us.
The garden aims to provide educational and recreational opportunities for children and seniors and raise awareness about food systems. The produce that is grown and cultivated will be donated as a fresh alternative to local food banks or used in local soup kitchens.
To learn more about the project and how you can become involved, visit the MAS Bay Area page at: http://masbayarea.org/rawdah/
The organizers have also initiated a LunchGood page at: https://www.launchgood.com/project/mas_rawdah_community_garden_at_mca_bay_area_mosque__ecoislam#/
The "Alhamdulillah Series" was inspired by Ruzky Aliyar who featured a series of nature images with the tagline “Alhamdulillah”. The series was profiled on Muslim Matters during the Winter of 2012 and quickly drew praise for the simplicity of the message. Building upon this effort to remember the many blessings of Allah, Khaleafa.com has picked up the initiative and will continue to highlight the many signs of Allah.
“There truly are signs in this for people who reflect.” (Quran 13:3)
Imams in Toronto joined the worldwide Green Khutba Campaign on Earth Day and delivered sermons to raise awareness on the environmental challenges facing humanity.
“Islam appreciates and celebrates the earth and the environment to the extent that some Qur’anic surahs are named after some creations such the cow, the ants, the bees, the sun, and the moon,” said Imam Dr. Wael Shehab of Masjid Toronto in his message to the congregation. “The earth and all creations glorify Allah, so we have something in common with them all.”
“We love all creations and they love us too,” said Imam Shehab. “For us, the whole earth is like a masjid, so we should preserve it.”
The Green Khutbah Campaign commemorates Earth Day which coincided with the sermon awareness campaign this year.
“This year the theme of the Green Khutbah Campaign is ‘Climate Change: Working Together to Solve a Global Challenge’ whereby we encourage Muslims to evaluate their contribution towards global warming and consider the implications for current and future generations,” said Muaz Nasir, the publisher of the Canadian environmental website, Khaleafa.com and one of the founders of the Campaign.
The Campaign was launched in 2012 in Canada and, every year, Imams across the world are encouraged to deliver a message that remind their congregations of the Qur’anic message to be stewards of the earth and its environment.
“We have been honoured to be vicegerents of God on earth,” Imam Dr. Hamid Slimi told the congregation at the Sayeda Khadija Centre in Mississauga. “Take responsibility of your duty to Mother Earth.”
“This environmental crisis is not localized but universal,” said Friday Imam Muneeb Nasir in his sermon at Masjid Toronto at Adelaide. “This crisis is not just a scientific problem or an environmental one but the result of a deep, inner crisis of the soul – it is a moral issue.”
“We cannot tune out – tuning out would mean that we are disregarding our moral responsibility to Allah’s creation,” added Nasir. “As such, we must be, not just ‘friends of the earth’, but its guardians.”
“Today’s Green Khutbah Campaign is calling all Muslims to reflect and join with others to create a sustainable future – a future where we meet our needs without compromising the ability of future generations to meet their own needs.”
The first Earth Day, held on April 22, 1970, activated 20 million Americans from all walks of life and is widely credited with launching the modern environmental movement.
More than 1 billion people across the world now participate in Earth Day activities each year, making it the largest civic observance in the world.
As the world commemorated Earth Day on Friday, leaders from more than 170 countries gathered at the United Nations in New York to sign an international treaty that aims to limit global warming to well below 2 degrees Celsius.
Earlier in the week, 250 religious leaders around the world released the Interfaith Climate Change Statement warning, “The planet has already passed safe levels of greenhouse gases in the atmosphere.”
“Unless these levels are rapidly reduced, we risk creating irreversible impacts putting hundreds of millions of lives, of all species, at severe risk.”
This article appeared on Iqra.ca on April 22nd, 2016.
Naser Haghamed CEO of Islamic Relief Worldwide, an independent humanitarian and development organisation with a presence in over 40 countries worldwide.
The global Muslim community - made up of around 1.6 billion followers from world leaders to academics, from teachers and healthcare workers to business people and investors - has incredible collective power. Islam is the fastest-growing religion: 1 in 5 people today are Muslim, and Muslims will make up around 30% of the global population in 2050. As the newly appointed CEO of the world’s largest Islamic humanitarian and emergency relief NGO, I have witnessed this collective power harnessed to achieve immense and noble things, from providing shelter and relief to victims of floods and earthquakes to supporting refugees from war-torn countries. However, one longstanding crisis constantly threatens to undermine our efforts to make the world a safer place to live in: climate change. With world leaders gathering in New York on April 22nd to reaffirm the commitment they made to end the fossil fuel era in Paris last December, it is time for a reminder of just how important it is that they turn their promises into action without delay.
We can’t fall into the trap of thinking that climate change is a problem for the next generation whose effects won’t be felt for years. Climate change is devastating the world. Now. Many Muslim majority countries are on the front lines: a recent report from the Asian Development Bank showed that in Indonesia, the world’s largest Muslim country and the fourth largest country in the world by population, climate change and the floods it causes are turning the poor into the ‘ultra-poor’. Most of the Middle East and North Africa is expected to become hotter and drier due to climate change, worsening droughts and exposing millions to water shortages. These changes provoke migration to other countries themselves facing resource deficiencies aggravated by climate change, thereby increasing the risk of violent conflict. This, and the ever-growing death toll among the world’s poorest who have contributed least to greenhouse gas emissions, are unjust realities with which we are all too familiar at Islamic Relief.
Whilst more and more Muslims are experiencing the ravages of climate change first hand, more Muslims and governments are in turn starting to join the fight against climate change. Last August, Muslim scholars, experts and activists from over 20 countries called on the world’s Muslims to act on climate, with a particular demand to governments to move away from fossil fuel sources of energy and towards societies where 100% of energy is provided by renewable sources such as solar and wind - resources which many Islamic countries have in abundance - as early as possible. There is nothing radical in the claim that acting on climate change is a fundamental part of Islam: we know from the Qur’an that Allah has made each of us a steward (khalifah) of the earth - a ‘precious home’ with finite resources - in order to maintain its delicate equilibrium (mizan). The fossil fuels that once brought us prosperity are now destroying this equilibrium and our prosperity along with it.
Islamic Relief took to the streets in 2015 to demand an ambitious Paris Agreement
In January this year, the Islamic Development Bank agreed with the United Nations Environment Programme (UNEP) to use Islamic finance to combat climate change and food insecurity. Days later, in February, the world’s largest solar power plant opened in Morocco and could provide enough energy to power over 1 million homes by 2018. At the beginning of April, Saudi Arabia’s Deputy Crown Prince announced the country’s intention to create a $2 trillion megafund to help it transition to the post-oil era. Islamic Relief has also done its bit, building solar-powered homes in places like Bangladesh - the most disaster prone country in the world - and installing water harvesting systems in Kenya. However, the scale of the problem is so large that it will require a huge increase in efforts from Muslims and non-Muslims alike in solidarity.
That is why, together with 270 faith leaders, I have today issued an urgent call to faith communities around the world to divest their money from fossil fuels and reinvest it in renewable energy solutions. Together, we will reduce emissions in our homes, workplaces and centers of worship, standing in solidarity with those communities already facing the severe consequences of climate change. Such is my conviction, that on April 22nd, the day that a record number of countries will meet at the UN Headquarters in New York to sign the Paris Agreement, Islamic Relief Worldwide will be helping to launch a global Muslim network dedicated to tackling climate change issues in the Islamic world and will present the Islamic Climate Change Declaration to the President of the United Nations General Assembly, H.E. Mogens Lykketoft. To show they are equally serious, countries must implement the Paris Agreement as soon as possible, phasing out the astonishingly high fossil fuel subsidies that the International Monetary Fund estimated would be $10 million every minute in 2015, and endeavoring to peak greenhouse gas emissions by 2020 to give us the best chance of going 100% renewable and to keep the global temperature rise to 1.5 degrees celsius above pre-industrial levels to avoid the worst effects of climate change.
We must urge world leaders to make a real difference to prevent climate change and help people of all faiths and none to adapt to the climate change that we are already experiencing, in accordance with Islamic teachings. Much is already being done by both governments and citizens, but we are not fulfilling our collective potential. With the World Humanitarian Summit taking place in Istanbul in May and the implementation-focused sequel to last December’s successful conference in Paris taking place in Morocco in November, 2016 has to be the year that the world starts delivering on its promises in earnest, before we lose further lives in the fight against climate change.
Follow Naser Haghamed on Twitter: www.twitter.com/irworldwide
This article appeared in the Huffington Post on April 18th, 2016.
TORONTO, April 11, 2016 - Muslims across the world will commemorate Earth Day on Friday, April 22nd, 2016 with the Green Khutbah Campaign as religious leaders deliver a sermon to raise awareness on the environmental challenges facing humanity.
“We are encouraging mosques, schools, universities and Islamic Institutions to devote their Friday Khutbah to celebrate the blessings, graces and beauty of all of God’s creation and to raise awareness on the environmental challenges facing humanity,” said Muaz Nasir, the publisher of the Canadian environmental website, Khaleafa.com and one of the founders of the Campaign.
“This year the theme of the Green Khutbah Campaign is ‘Climate Change: Working Together to Solve a Global Challenge’ whereby we encourage Muslims to evaluate their contribution towards global warming and consider the implications for current and future generations,” Nasir added.
The Campaign was launched in 2012 in Canada and, every year, Imams across the world are encouraged to deliver a message that remind their congregations of the Qur’anic message to be stewards of the earth and its environment.
The Green Khutbah Campaign commemorates Earth Day that will take place on Friday, April 22.
The first Earth Day, held on April 22, 1970, activated 20 million Americans from all walks of life and is widely credited with launching the modern environmental movement.
More than 1 billion people across the world now participate in Earth Day activities each year, making it the largest civic observance in the world.
“Leading climate scientists now believe that a rise of two degrees centigrade in global temperature, which is considered to be the “tipping point”, is now very unlikely to be avoided if we continue with business-as-usual; other leading climate scientists consider 1.5 degrees centigrade to be a more likely “tipping point””, according to the Islamic Declaration on Global Climate Change released last year.
“This is the point considered to be the threshold for catastrophic climate change, which will expose yet more millions of people and countless other creatures to drought, hunger and flooding. The brunt of this will continue to be borne by the poor, as the Earth experiences a drastic increase in levels of carbon in the atmosphere brought on in the period since the onset of the industrial revolution.”
Muaz Nasir says that Muslims cannot tune out from the environmental damage.
“Tuning out would mean that we are disregarding our moral responsibility to God’s creation,” he said.
“Those who violate or abuse the Trust are described in the Qur’an as those who corrupt, degrade and bring ruin on earth,” Muaz Nasir added. “The corrupters abuse the Trust and are in clear contrast to what Muslims must be - the stewards of the earth.”
An extensive online resource has been created by Khaleafa.com (www.Khaleafa.com/greenkhutbah) to support the Green Khutbah Campaign and Islamic organizations and well-known leaders are throwing their support behind the initiative.
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For more information, photos or to arrange an interview please contact:
Umar Nasir,
Media Relations, Green Khutba Campaign
e: http://khaleafa.com/contact
The “Alhamdulillah Series” was inspired by Ruzky Aliyar who featured a series of nature images with the tagline “Alhamdulillah”. The series was profiled on Muslim Matters during the Winter of 2012 and quickly drew praise for the simplicity of the message. Building upon this effort to remember the many blessings of Allah, Khaleafa.com has picked up the initiative and will continue to highlight the many signs of Allah.
“There truly are signs in this for people who reflect.” (Quran 13:3)
By: Tarik M. Quadir
As a child growing up in a small town in Bangladesh, I remember being very careful not to hurt bugs, ants, birds, animals and even plants because it would be a sin against God to do so. Even the earth was not to be dug or hurt unnecessarily because one day when we die we will be returned to the earth, and the grave itself would punish us for our unnecessary cruelty toward it. Islam, my religion, had formed my view of nature and made me a little environmentalist two decades before I became aware of the environmental crisis. This realization inspires me to this day to take a religious approach to environmentalism. Today, as Islam is often maligned by some as a religion of hatred and violence, it is worth remembering that this religion possesses immense potential as a source of healing for this beautiful planet that is our home.To begin with, according to the Quran, the various species on the earth "form communities" like us, 6:38, "every entity celebrates God's praise," 17:44, and they are all "signs of God," 42:29, and thus, all have transcendent meanings and purposes. Moreover, the Quran uses the same term "aya" to refer to both the entities in nature and the verses of this revelation. In other words, we are immersed in the "cosmic Quran" by which God sustains not only our bodies, but also our souls. In fact, the Quran speaks of nature as reminders and beacons of God, more than the central scriptures of any other major world religion. Moreover, intrinsic worth is "greater than" that of any arrogant human, 40:57, and forbids us from activities that may upset the balance in nature, 55:8. Most importantly, humans were sent with the charge and capacity to be God's representatives, 35:39, and all of nature, including our own faculties, were given to humankind as trusts for which we will be held accountable if we misuse them, 102:8.
LOVING EVERY CREATION
These teachings were also manifest in the examples set by the Prophet Muhammad. The prophet forbade dirtying public spaces and water sources and thus established the institution of "harim" (forbidden space) for that same purpose. Likewise, he established sanctuaries for animals and plants. He forbade waste of any natural element even if it is available in plenty and urged sharing of basic necessities. The prophet strongly encouraged the planting of trees, saying, "There is no believer who plants a tree or sows a field from which a human, bird or animal eats, but it shall be reckoned as charity." He encouraged showing mercy and compassion to all beings, saying, "O people, have mercy for those who are on the Earth, then He who is in heaven will have mercy on you."
Apart from the prophet's extraordinary environmental sensitivity, the idea of nature as a sign of God, and thus, as conveyer of transcendental meanings, can give us insight into what may be missing in today's mainstream environmentalism.
Today, most environmentalists do not see environmentalism as a religious or spiritual cause. Accordingly, most mainstream environmentalists do not see that the root of this crisis lies in the unprecedented level of materialistic values of modern societies that sustain the economic system and government policies that they seek to change. Even when they realize this, they do not see that the root of this level of materialism lies in the secularized perception of nature generated by modern science, the kind of science most of them view as their greatest hope.
Without denying the benefits of modern science and technology, we must understand their limitations, especially in their role in grinding out all notions of transcendent value, meaning and purpose of nature. Unless the materialistic values of greed for wealth, power and sensual pleasures are not sufficiently restrained, efforts to change economic models and government policies cannot succeed in solving the problem. The worldly solutions that mainstream environmentalists seek, very helpful as they are, can only delay environmental catastrophes by a few decades, but not in the long run. Aware of this prospect, many veteran environmentalists are calling for a paradigm shift in values, but still within a secular framework.
ISLAMIC SENSIBILITY OVER NATURE
Let us remember that the flame of greed is deeply ingrained in human souls. From a religious perspective, only that which can reach our souls at a deeper level, and not just better economic models and policy changes, however well intended, can keep the flame of greed sufficiently restrained to let nature survive, and even thrive. As the Prophet Muhammad and even the creation story of Genesis, says, humans are made in the "image of God," the one who has no limitations. Made in God's image and yet unaware of this, there is something in us that is never satisfied by anything of this finite world – we hunger for the infinite. Unless this hunger is sufficiently turned toward the one who has no end, it can only end with humans devouring the world. From a spiritual perspective, this is what has been happening over the last 300 years since the scientific revolution gave us a mechanical worldview and thus stripped nature of its status as a sign of God. Instead of seeing nature as a spiritual means for knowing God, modern science taught us to see nature, including ourselves, only in purely physical terms.
Muslims should acknowledge and proclaim this deficiency in mainstream environmentalism and join people of all faiths in demonstrating the crucial role all religions can play in reawakening humanity to eternal meanings of nature. They should "compete in good works," 5:48, with people of other faiths as the Quran advises them to do. In these very difficult times for the earth as well as for millions across the world, more than ever, Muslims should pay heed to these words: "The servants of the Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, 'Peace'!" 25:63.
* An assistant professor of environmentalism and of contemporary Islamic thought at Necmettin Erbakan University in Turkey, the author of "The Traditional Islamic Environmentalism."
This article was originally published on Daily Sabah on March 7th, 2016.
The Muslim Action for Development & Environment (MADE) has launched its newest campaign to raise awareness about water consumption and educate Muslims about the importance of conservation.
The Ultimate Water Challenge encourages Muslims to reduce their water use through completing a series of challenges from March 21st-March 25th, 2016. Participants can either sign up as an individual or a team and compete against each other across several categories. The overall goal of the campaign is to raise awareness and funds to support well-boring initiatives in Zanzibar.
CHALLENGE LEVEL 1 – Only for the Conscious!
Beat the Tap: Use only the Prophetic amount of water [the mudd approx. 675ml] during wudu for the five prayers over five days - mudd is included!
CHALLENGE LEVEL 2 – Only for the Brave!
Beat the Bucket: Beaten the tap? Well then how about the ghusl bucket challenge and use 1 bucket for your daily shower – challenge yourself and be one of the brave!
CHALLENGE LEVEL 3 – Only for the Heroic!
The Ultimate Water Walk: Is the bucket a breeze? Then take the Ultimate Water Walk carrying a weight of 20 litres for 6km through central London passing iconic places whilst raising awareness of water injustice and the Islamic teachings of water. Experience what many women and children go through daily who do not have access to water - challenge your endurance and be one of the heroes!
To learn more and sign up as an individual or a team, visit www.made.ngo
Skin cancer. Lung cancer. Asthma. Lead poisoning. Mercury poisoning. Malaria. Ebola. Zika. The list of health conditions that can be linked to environmental pollution and degradation is long and growing.
Speaking to a packed room of international delegates on Wednesday morning, UN Environment Programme Executive Director Achim Steiner stressed that the links between health and environment are fundamental, and that international action can have a profound impact.
"The spread of Zika, just as with Ebola, has sent a strong signal to the international community that there is a need for increased attention to the linkages between environment and health," he said. "There is a growing awareness that humans, through their intervention in the environment, play a vital role in exacerbating or mitigating health risks."
Mr. Steiner was addressing UNEP's Committee of Permanent Representatives (CPR), a group of 300 delegates representing over 140 countries and major groups. The CPR is meeting at UNEP's Nairobi headquarters this week to prepare for the United Nations Environment Assembly (UNEA), the world's highest-level decision-making body on the environment, which will convene at the end of May.
In his remarks, Steiner cited data from the World Health Organization (WHO), which has found that 23 per cent of all premature deaths around the world can be attributed to environmental factors. Among children, that figure rises to 36 per cent.
"Every year, nearly 7 million people die because they are exposed to indoor and outdoor air pollution, from power generation, cookstoves, transportation, industrial furnaces, wildfires, or other causes," Steiner said.
"We are eating into an ecological infrastructure that not only sustains us, but protects us. The fallout from the footprint of human activity in the 21st century seems to grow every year."
Mr. Steiner also pointed out that more than 2 billion people live in water-stressed areas, 1,000 children die every day from water-borne diseases, and 42 million life years are lost every year due to natural disasters.
There is strong evidence that international action to protect the environment can have strong, positive impacts on human health. Thanks to the Montreal Protocol, which took effect in 1989, nearly 100 substances that deplete the ozone layer have been removed from circulation. Because of that progress, some 2 million cases of skin cancer will be prevented before 2030. And the removal of lead from fuel is already preventing over 1 million premature deaths each year.
UNEP - in partnership with the World Health Organization, the Convention on Biological Diversity, the Basel, Rotterdam and Stockholm Conventions and the Montreal Protocol - is preparing a report entitled Healthy Environment, Healthy People that will explore how the environment impacts human health. The report will be launched at UNEA, where it will be the subject of a discussion among ministers on the implementation of the environmental dimension of the 2030 Sustainable Development Agenda. The Agenda and its 17 goals were adopted in September by 193 Member States, and lay out a pathway for sustainable development. The goals integrate the social, economic and environmental concerns of development.
A healthy environment presents opportunities for a healthier society, and it brings economic benefits as well. The phase out of ozone-depleting CFCs should result in a cumulative $1.8 trillion in global health benefits by 2060. Eliminating lead in gasoline on a global scale will boost global GDP by an estimated 4 per cent. And the return on investment in water and sanitation services is between $5 and $28 per dollar invested.
Zafirah Zein - Environment Ministers from more than 50 Muslim countries have come up with a joint declaration on environmental protection and sustainable development. At the 6th Islamic Conference in Morocco, members of the Organization of Islamic Cooperation (OIC) convened to discuss ways to combat climate change and deal with obstacles to sustainable development.
In the declaration, countries were urged to commit to a number of key goals. These included pursuing green economies, raising awareness about the importance of eradicating poverty, creating a new energy operating system, and adopting standards for good practices in sustainable governance.
"Climate change is a serious threat, especially to the developing world. It is only through collective action that we will overcome one of the pressing challenges of our generation,” said OIC secretary general Iyad Ameen Madani, who is the former Information Minister of Saudi Arabia.
Global warming is due to have drastic effects in the Middle East. A recently published study in the journalNatural Climate Change predicts that countries in the Arabian Gulf and parts of Iran will be uninhabitable in the future due to extreme heatwaves predicted to sweep over the region after 2070.
Professor Elfatih Eltahir of the Massachusetts Institute of Technology, who co-conducted the study, said, "We would hope that information like this would be helpful in making sure there is interest [in cutting carbon emissions] for the countries in the region. They have a vital interest in supporting measures that would help reduce the concentration of CO2 in the future."
The OIC, founded in 1969, is the second largest inter-governmental organization in the world and includes some of the world's least developed countries. It includes conflict-ridden Afghanistan and Iraq and huge resource-dependent states such as Indonesia and Malaysia. Developing nations are most vulnerable to global warming, and while some wealthier oil-rich Muslim countries might be able to afford protection against rising temperatures, poor countries like Yemen will suffer.
Food security also remains a critical issue in many of the OIC member states. Famines have occurred in Somalia and Mali in the last five years, and environment-linked disasters have led to widespread poverty in Bangladesh, which was ranked by the World Bank as one of the 12 countries most vulnerable to climate change.
Conserving the environment has a distinct place in Islamic thought as the religion prioritizes meeting the needs of present and future generations without destroying natural balance or excluding any segments of society. A form of sustainable development within Islam that has gained traction in recent years is Islamic finance, in which financial institutions are governed by both Islamic law and regular banking rules.
At the Third International Conference on Financing for Development, Chief Economist of the Islamic Development Bank Savas Alpay said, "In mobilizing resources for the Sustainable Development Goals, non-traditional sources of financing need to be given due attention. In this context, Islamic finance is offering a very promising alternative."
The Bank announced in July that it would be increasing development assistance to more than USD$150 billion to support short- and long-term environmental, social and economic projects in member states of the OIC.
While the OIC declaration is not legally binding to member states, it is an important rallying call in a region that has not taken a strong lead in the climate debate.
This article was originally published on Solutions in January 2016.
The Muslim Chaplaincy at the University of Toronto in collaboration with khaleafa.com – A Sacred Trust andBlossomPure Organic brings you this Winter 2016 Symposium, titled “Stewards of the Earth: Fulfilling Our Environmental Trust.” We’re also greatly indebted to the Muslim Students’ Association @ University of Toronto for their constant support and assistance.
SYMPOSIUM DESCRIPTION:
The current environmental crisis is a reflection of a deeper spiritual disease that has polluted the hearts of many people today. As Muslims, we believe that we have a duty towards all of God’s creation, and that abusing that trust compromises our connection to the Divine.
God the Exalted warns us in the Quran of the dangers of corrupting the earth: “Corruption has appeared on land and sea as a result of what people’s hands have earned, and He will make them taste the consequences of some of their own actions so that they may turn back.” (Quran 30.41)
In this Symposium, we will cover some of the following topics:
• The metaphysical relationship between the believer and the environment.
• Modern food industry and the spiritual blessing of wholesome food.
• Practical methods and initiatives to fulfill our environmental trust.
To register, please sign-up at: http://mcuoft.com/symposium
The “Alhamdulillah Series” was inspired by Ruzky Aliyar who featured a series of nature images with the tagline “Alhamdulillah”. The series was profiled on Muslim Matters during the Winter of 2012 and quickly drew praise for the simplicity of the message. Building upon this effort to remember the many blessings of Allah, Khaleafa.com has picked up the initiative and will continue to highlight the many signs of Allah.
“There truly are signs in this for people who reflect.” (Quran 13:3)
In this ICNA-MAS session, we
1) Discuss the Sunnah of our Beloved Prophet (SAWS) as it relates to conservation and care for creation
2) Explore how Muslim communities around the world are reviving this tradition in the face of environmental calamities, and
3) Understand how this revival has led to more Muslims living the environmental spirit of Islam.
● How was the Prophet (SAWS) mindful of the environment? What is his Sunnah in relation to conservation and care for creation?
● What does the Qur’an say about environmental stewardship?
● What is the extent of the environmental damage and challenges we face, and what plausible avenues are there to mend our situation?
● Aligned with the Sunnah of Rasul Allah (SAW), what actions have Muslim communities taken to live more in accordance with our deen?
For all ICNA-MAS Convention (2015), please visit https://www.youtube.com/playlist?list…
In honor of Mawlid Al-Nabi, the prophet’s birthday, we decided to share with you some of Muhammad’s (PBUH) healthy habits, which happen to be backed scientifically today!
Early Riser: Prophet Muhammad slept early and woke up with the Adhan of Fajr each day. Being an early riser has scientifically been correlated with better productivity, as well as better mental health in general. So, waking up early may be hard but with baby steps, even if it’s just waking up 15 minutes earlier to start with, you can begin improving your quality of life.
Eating Less: The practice of eating less to prevent sickness and disease was emphasized by Prophet Muhammad (PBUH), and now backed heavily by science much later. The Islamic concept ‘1/3 for your food, 1/3 for your liquids, and 1/3 for your breath’ matches very closely to the Japanese ‘hara hachi bu’ concept, which means eat until you are only 80% full. Read more about the health benefits of the ‘hara hachi bu’ practice here.
Eating Slowly: We now know that it takes our body 20 minutes to send signals to our brain that it is full. Slow eating will help you eat less food and improve your digestion, and it is a practice Muhammad (PBUH) did himself and strongly advocated. Read more about slow, mindful eating here.
Mindful Eating: ‘Eat together and not separately, for the blessing is associated with the company’. The prophet stressed this, and today sharing and enjoying food has been proven to reduce stress, improve family and romantic relationships, and build healthy eating habits within children.
Water: ‘Do not drink water in one breath, but drink it in two or three breaths’, is the manner by which Muhammad (PBUH) drank water. Science today proves that when a person drinks too much water in a short period of time they can experience headaches, imbalance in blood electrolyte levels and sometimes dizziness too. Drinking slowly helps you actually absorb the fluid and get the most benefit out of it.
Pomegranates: Pomegranates are thought to have been the prophet’s favorite fruit, and modern scientific research has proven pomegranates to be one of the healthiest foods on the planet. They contain manganese, which helps in the formation of bone structures during the metabolic process, and potassium, which aids in maintaining cellular function and keeps a balance in fluid levels. They are also potent in flavonoids and polyphenols, antioxidants which protect our bodies against heart disease.
Fasting: Recent evidence is showing that not just the food we eat, but our eating timings and patterns also have a profound impact on our health. Fasting was a regular practice of Muhammad’s (PBUH) life, not just during Ramadan. He would fast until Maghrib every Monday and Thursday, and also on the 13th, 14th and 15th of each month. This is similar to the intermittent fasting practice, which has been proven to balance hormone levels, prevent oxidative stress, and reduce overall inflammation. When you think about it, the less food you put into your body the less it focuses on digestion and the more it can focus on healing itself from certain ailments!
Dates: Dates are the perfect foods to break your fast as they stabilize your blood sugar levels, rebalance blood electrolyte levels, and help kick start your digestive system in preparation for food. Prophet Muhammad (PBUH) also recommended dates to be eaten in the lead up to childbirth. Dates are now proven to boost oxytocin production in your body and speed up labor.
Staying Active: Fulfilling three of the five pillars of Islam requires that Muslims be of sound health and fitness; prayer in itself is a form of exercise that requires movement of your body’s muscles and joints. Good health is also necessary if you intend to fast or participate in Hajj. Prophet Muhammad (PBUH) strongly encouraged physical exercise and told parents to encourage physical activity in their children too by ‘teaching them swimming, horse riding, and archery’.
This article was originally published The Daily Crisp on December 23, 2015.
Pope Francis acknowledges Sufi mysticism when he stresses God’s presence in all nature in his environmental encyclical, writes Rashied Omar.
Pope Francis’s environmental encyclical entitled Laudato Si (“Praise be to you”): “On Care For Our Common Home”, which was released on June 18 is undoubtedly one of the most important interventions in the campaign for environmental justice in the 21st century.
It is not surprising that the 184-page document, released in eight languages, took more than 18 months to draft.
This second papal encyclical has already had a significant impact on shifting the global debate in favour of those who advocate that humanity should act with greater care for our common home. This is clearly in evidence at the discussions taking place at the 2015 UN Climate Change Conference (COP21) which is convening in Paris until Friday.
Moreover, Laudato Si has had a ripple effect within the inter-faith community. The imminent release of Laudato Si inspired the issuing of a statement in June by more than 330 rabbis in a letter on the climate crisis entitled: “A call to action to prevent further climate-fuelled disasters and work toward eco-social justice.”
Laudato Si no doubt has also inspired the Islamic Declaration on Global Climate Change released in Istanbul in August.
Muslim scholars, such as Joseph Lumbard, who have engaged with Laudato Si, have concurred that the important themes in Pope Francis’s encyclical on the environment resonate well with the teachings of Islam on the environment.
Here I would like to highlight two of them that were also evident in the exegesis and commentary on Laudato Si, by Father Peter-John Person.
First and foremost, one of the most significant aspects of Laudato Si is that it frames the issue of environmental conservation within a framework of justice. In Pearson’s interpretation, Laudato Si is a document about justice with a focus on the environment, rather than the other way around.
Pope Francis sees the issue of climate change through the eyes of the poor and this is the key hermeneutic or interpretive lens.
In other words, the pontiff wants the economic, social and environmental world orders to be fairer to the poorest.
Laudato Si criticises consumerist, profit-seeking economies, and emphasises acute sensitivity to debt, inequality, and poverty, and suggests differentiated responsibilities based on wealth and ability. Compassion and justice require voices to speak up for the most vulnerable and marginalised – those often left voiceless, those who have been pushed into poverty, those who have been denied access to food, water and other basic human rights, those who stand to suffer the most from climate change, while having contributed the least to the problem.
The social, economic and environmental dimensions cannot be considered in isolation, but should be treated integrally as a complex joint crisis. These social justice concerns resonate fully with the teachings of Islam.
It is most eloquently depicted in the Qur’an in Surah al-Rahman, chapter 55, verses 5-7, where God proclaims:
“God has raised the cosmos,
And set up (for all things) the balance.
So do not transgress the balance.
Weigh, therefore, (your deeds) with justice,
And cause no loss in the balance!”
From an Islamic perspective, the environmental crisis humanity is facing today can be viewed as a symptom of a deeper spiritual malaise.
This spiritual malaise has come about through extravagant and consumerist lifestyles that have transgressed the balance between humans and nature. An imbalance or altering of the mizan (balance) has taken place at the individual, social and global levels and this is now being reflected in the environmental crisis.
Such a perspective is also evident in the nomenclature and mission of The Claremont Main Road Masjid’s environmental programme: Muslims for Eco-Justice.
A second new theme that Laudato Si takes up is that of acknowledging the existential rights of those with whom we share this planet, namely animals and plants, etc, and more importantly, recognising their spiritual essence.
In the sixth chapter of the encyclical, Francis writes that humanity can “discover God in all things”. Hence, the pontiff asserts, “there is a mystical meaning to be found in a leaf, in a mountain trail, in a dewdrop, in a poor person’s face”.
Interestingly, in order to drive home and substantiate this point, in footnote 159 of the encyclical, Francis credits a 9th century Muslim Sufi mystic Amir al-Khawas for the concept of nature’s “mystical meaning”. In his theology, al-Khawas was obviously inspired by the abundance of Qur’anic verses that depict the natural environment in this manner.
Joseph Lumbard in his response to Laudato Si has provided the following examples of Qur’anic verses wherein God affirms the spiritual essence of our natural environment. The Qur’an proclaims, “whatsoever is in the heavens and on the earth glorifies God” (59:1; 61:1; 62:1; 64:1).
“The stars and the trees prostrate” (55:6), “the thunder hymns His praise” (13:13), and “unto God prostrates whosoever is in the heavens and whosoever is on the earth, the sun, the moon, the stars, the mountains, the trees, and the beasts” (22:18). In these and many other verses, the whole of creation is presented as a divine symphony, for “there is no thing, save that it hymns His praise, though you do not understand their praise. Truly He is clement, forgiving” (17:44).
According to an Argentinian priest, Father Augusto Zampini, “it is certainly unusual for a Pope to cite a Muslim Sufi in support of his theology of environmental transcendence, but those who have known Pope Francis since his days in the slums of Argentina know that this shows his personal touch on the encyclical”.
By quoting al-Khawas, Zampini argues Francis is “inviting all human beings to transcend, to go out of themselves and therefore to improve the relationship that we have with other people, with the Earth, with God”.
Moreover, Zampini contends that through his citing of a Muslim mystic “Pope Francis is trying to foster ecumenical and interfaith dialogue about shared spirituality”. Such a view is confirmed by the following quote from Laudato Si in which Francis emphasises the importance of interconnectedness and shared spirituality:
“Everything is connected. Concern for the environment this needs to be joined to a sincere love for our fellow human beings and an unwavering commitment to resolving the problems of society.”
In conclusion, it is my considered view that through Laudato Si, Francis has inaugurated a constructive platform for credible faith and secular leaders to enter into renewed dialogue on the critical question of climate change and discuss ways in which we can bring ourselves closer to living in harmony and reverence with nature.
Moreover, by locating such a conversation within the broader framework of Francis’s theology of compassion for the poor, which offers a powerful social critique of our global culture of consumerism, covetousness, and opulence – inter-religious dialogue should find even greater resonance among Muslims.
It is my sincere hope that more Muslim scholars will take up the dialogical challenge presented in Laudato Si in a spirit of reverence and hospitality comparable to that with which the 12th century Muslim leader, Sultan al-Kamil, welcomed Saint Francis of Assisi, from whom the current pope takes his name. Muslims can and should engage substantively with Laudato Si in order to build broad solidarity with meaningful global commitments for the collective good, through responsible stewardship of the earth.
* Rashied Omar is imam of the Claremont Main Road Mosque located in Cape Town, South Africa.
This article was originally published on IOL on December 8, 2015.
[embed]https://www.youtube.com/watch?time_continue=327&v=AV3cKodXbmM[/embed]
Shaykh Yasir Fahmy was born and raised in northern New Jersey and completed a BS from Rutgers University and worked for three years in corporate America. During his seven years of studying in the Middle East, he completed a degree from the prestigious Al-Azhar University, while simultaneously studying with other numerous scholars. Shaykh Yasir received numerous ‘ijazaat in the subjects of fiqh, hadith, aqeeda, usul al-fiqh, seerah, tazkiyyah, mantiq, Arabic grammar, sarf (morphology) and balagha (rhetoric). In 2013, he became the first American Azhari to teach in the renowned Al-Azhar Mosque.
