Islamic Declaration on Global Climate Change

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

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

Related News Articles:

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

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

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

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

International Islamic Climate Change Symposium

Introduction

This year, 2015, is a watershed year for the climate movement. In December governments will converge in Paris where they are expected to forge a new, international climate agreement that is robust, ambitious and comensurate with the scientific imperatives outlined by the Intergovernmental Panel on Climate Change. We believe that their ambition has to be driven by a bigger, broader and stronger citizens’ movement.

Faith communities increasingly recognise that the climate crisis is also a moral crisis. The adverse impacts of climate change that we have witnessed so far, present a clear case for people of faith to examine the underlying moral causes of this phenomenon. It prompts faith communities to take action to halt the desecration of nature that leads to destruction of creation, human and otherwise. Furthermore this is an opportunity for faith communities to provide a vision, inspire others and lead the way in building a fairer, safer, cleaner world built on renewable energy – leading the way on a journey to an economic system that meets development goals and is also spiritually fulfilling. The Islamic faith community represents a significant section of the global population and certainly, can be influential in the discourse on climate change.

Overview

A group of top academics has been engaged in drafting an “Islamic Declaration on Climate Change” and the initial draft has been circulated widely for consultation. The symposium will be an experts’ meeting convened to seek broad unity and ownership from the Islamic community around the Declaration, and to further discuss the amplification of messages and mobilization of various actors and groups around COP 21 and in the future. In attendance will be senior international development policy makers, leaders of faith groups, academics, and other experts. This symposium shall also provide opportunities to connect with leaders from other faiths as well as secular organisations, and promote inter-faith and cross-movement cooperation around aligned and joint messages. It will moreover highlight the future role and contribution of Muslims to the climate movement, and present ample communications opportunities, the aim being to secure high level representation from the diversity of actors mentioned above.

For more information about the symposium, please visit: http://islamicclimatedeclaration.org

An Islamic Response to Pope Francis’ Encyclical

By Joseph E. B. Lumbard

(June 21, 2015) – Pope Francis’ encyclical on the environment, Laudato Si (“Praised Be”), is a clarion call to all of humanity.

It also provides an important opportunity to expand the conversation regarding the relationship between religion and the environment.

Many scientists maintain that we have reached “decade zero” for addressing climate change.

We thus have no choice but to mine the riches of all the world’s traditions to create new paradigms and new solutions to environmental degradation.

As the encyclical states, “We need a conversation which includes everyone, since the environmental challenge we are undergoing and its human roots, concern and affect us all.”

According to the latest results from the Pew Research Center, by 2050, over 60% of the world’s population will be Christian or Muslim: 29.7% will be Muslim and 31.4% will be Christian.

Muslims and Christians have no choice but to come together to work for the common cause of humanity in confronting this unprecedented challenge.

Moreover, to take root in humanity any sustainable ecological worldview must incorporate and address the teachings that much of humanity seeks to follow.

As Pope Francis observes, the solutions cannot come from science and technology alone.

Among the world scriptures, the Quran provides a unique resource for building a new ecological paradigm.

Grounded in the Abrahamic tradition, it presents a harmonious view of nature reminiscent of the Far East.

In the Quran, “whatsoever is 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” (Q 17:44).

The extinction of species and the eradication of pristine environments are like the removal of a section from this orchestra of which we are all a part.

The Quran thus enjoins us to “walk not exultantly upon the earth” (17:63) and to view the whole of nature as “signs for a people who hear” (10:67; 16:65; 30:23), “signs for a people who reflect” (13:3; 30:21), and “signs for a people who understand” (2:164; 13:4; 16:12, 67; 30:24; 45:5).

Yet, in our rapacious approach to nature, we have failed to reflect and thus become like those of whom the Quran says, “they have hearts with which they understand not; they have eyes with which they see not; and they have ears with which they hear not” (7:179).

Unable to see, listen and understand, we have become like one of whom the Quran warns, “when he turns away [from God’s signs], he endeavors to work corruption upon the earth, and to destroy tillage and offspring” (2:205).

The Papal Encyclical provides an unprecedented opportunity for the people of the world’s faith traditions to turn away from the corruption we have wrought and open our hearts to one another and to the plea of Mother Nature.

For her fate will be determined by the decisions of our generation. By drawing upon the shared teachings of our traditions, humanity can again learn to honor the immutable rights of rivers, animals and trees, as well as human beings suffering inhumane working conditions.

By bearing witness to our own transgressions, we can reverse our course and ensure that the rights of God’s creation prevail over the transient interests of corporations.

As Pope Francis observes, we have no choice but to take this direction and to work with one another.

For Muslims and Christians, the place of human beings is not to subdue the earth.

It is to hear the patterns already established within nature and live in harmony with them, had we but eyes to see and ears to hear.

In both Christianity and Islam, human beings are presented as stewards of the earth.

In the Quran, this responsibility is both an honor and a trial.

Verse 6:165 states, “God it is Who appointed you stewards upon the earth and raised some of you by degrees above others, that He may try you in that which He has given you.”

From this perspective, being stewards of nature is about our responsibility toward God, not our dominion over creation.

Neither the Bible nor the Quran has any place for what Pope Francis calls “a tyrannical anthropocentrism unconcerned for other creatures.”

We will thus be held accountable for the degree to which we have carried out our function as stewards.

As the Prophet Muhammad is reported to have said, “The world is a green and pleasant thing. God has made you stewards of it, and looks at how you behave.”

Given the state of the environmental crisis and the alarming increase in environmental degradation, one cannot but conclude that contemporary humanity has failed this test.

The world and our children can no longer afford the cost of our failures.

It is thus time that people of all faiths unite and in the words of Martin Luther King, “rededicate ourselves to the long and bitter, but beautiful, struggle for a new world.”

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Joseph E. B. Lumbard is Chair of the Islamic and Middle Eastern Studies Program at Brandeis University and a former adviser on interfaith affairs to the Jordanian Royal Court. He received his PhD and MPhil in Islamic Studies from Yale University, and a BA and MA in Religious Studies from George Washington University.

**[First published on Huffington Post and reprinted on IQRA.ca with permission of the author].

5 Ways to be more green this Ramadan

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

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

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

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

For more information about the hidden cost of water click here

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

To find out even more reasons to go veggie click here

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

Check out your nearest local producer here

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

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

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

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

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

Fatima El-meeyuf, Eco Ambassador

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

Why be Green?

By: Dr. M. Nazir KhanThe earth and its natural resources are being ravaged by mankind. But why should people care? ​ Are there any practical ways to make a difference? And will people actually bother to change their current lifestyle to protect the environment before it is too late?

Every human being must at some point ask himself or herself, “why does my existence matter?” And the answer to our own purpose in life will directly determine how we see our role with respect to the planet we inhabit. When we see life as a journey to worship the Creator, we are in harmony with the rest of creation engaged in that worship. The Qur’an notes that there is nothing in nature “except that it is engaged in the glorification and praise of God, though you do not understand how it praises Him” (Qur’an 17:44), and that “every star and every tree is in prostration to God” (Qur’an 55:6).  Recognizing the earth as a fellow worshipper of God imbues it with inherent sanctity. And even more sanctity is conferred upon it by the Prophet Muhammad’s statement, “The earth has been made a place of worship and source of purification” (Sahih al-Bukhari). In other words, the whole planet is considered one giant terrestrial mosque, to be respected and sanctified.

The Qur’anic account of creation also demonstrate the value of caring for the earth. Human beings are part and parcel of the earth, having been created from its soil (Qur’an 20:55). And during its own creation, the earth was filled with blessings by God (Qur’an 41:10), and therefore one who desecrates the earth commits a violation against God.  The Qur’an in fact even explicitly condemns the one “who spreads corruption on the earth and destroys its vegetation and animals, for verily God does not like corruption.” (Qur’an 2:205). Of course, the earth will not remain a silent victim of man’s depraved rampage across its face. The Qur’an informs us that on the Day of Judgement, the earth will undergo a cataclysmic convulsion in which it will empty out all of its burdens (including landfills and the culpable corpses that made them) and it will finally “tell of its stories”, bearing witness to the sins of mankind (Qur’an 99:1-5).

Evidently, Islam establishes the importance of caring for the environment. But more importantly, Islam uniquely provides human beings with the values that will be conducive to the preservation of the environment. Lots of people talk about the environment, but few are compelled to walk the walk. In a 1972 study that interviewed 500 people, 94% acknowledged that picking up litter was a personal responsibility, but only 2% picked up the litter planted by the researcher on the way out.1 When it comes to climate change, proposals generally try to get human beings to make sacrifices in the present for the sake off bettering the distant future. The problem of course, is that people are not sufficiently motivated by their worldview. If you want people to make drastic behavioural changes, you need very compelling reasons.

Islam provides the individual with the optimal worldview to appreciate the gravity of his role as a custodian of the natural world and his culpability before God if he fails to uphold that trust.  Viewing life as a meaningful spiritual endeavour compels one to look at one’s actions and lifestyle critically. On the other hand, a person who views life without a higher purpose or ultimate objective could be free to maximize personal profit and pleasure, even if it be at the expense of the environment and future generations who will inherit it. In addition to such personal nihilism, the destruction of the environment is also accelerated by ideologies we have inherited, which are tied to our notions of scientific industrialism and capitalism. The values of modern civilization draw heavily from the 17th century Enlightenment in Europe, which preached the triumph of science and technology in bettering mankind. Inventing new machines are paradoxically seen to liberate man, even as their emissions may likely eliminate him. A world that champions industrial progress and technological development as the pinnacle of all good may find it very difficult to swallow human responsibility for the present environmental crisis. And a consumerist society propelled by constant advertising to greedily accumulate the latest products is the key ingredient in rendering our planet inhospitable for life, as Naomi Klein argues in This Changes Everything: Capitalism vs. the Climate.

British Columbia Logging

The scope of the problem

​The fact that pollution is devastating the environment is no secret. What has emerged in recent years however, is a scientific consensus on the urgency of correcting the problem in the wake of new climate change predictions. As a result of burning fossil fuels, by 2012 there was 42%​ more carbon dioxide in the atmosphere than before the industrial era.2 That build-up in the atmosphere has accelerated global warming to such an extent, that arctic sea has reduced by as much as half in comparison to 50 years ago, and the polar ice caps may be completely melted by 2020.3 The Earth is rapidly looking like a mirror image of our inhospitable neighbour, Venus, which seems to have been Divinely placed next door as a deliberate forewarning.

​Of course, the pollution is not merely destroying our planet, it has clear harmful effects on our health as well. In medicine, the harms of in-door air pollution and inhalation of toxins have been well-known, but recent data provides striking evidence on the harmful effects of outdoor pollution. ​The ​European Study of Cohorts for Air Pollution Effects ​(ESCAPE) project studied the health of 900 000 subjects across Europe and ​correlated with the ​amount of outdoor air pollution. ​It was found that exposure to air pollutants and traffic increased the risk of lung cancer, 4, stroke5 and exposure during pregnancy ​was associated with restricted fetal growth resulting in low birth weight infants6 – among numerous other detrimental health effects. Living in a dense urban area results in breathing in significantly more particulate matter and ​toxins, and the study revealed that this has an association with lung cancer, stroke, and even pregnant women giving birth to low birth weight infants. One may be particularly alarmed to note then, that on a scale of 0 to 500 (which the WHO considers twenty times greater than what is safe), a city like Beijing receives a whoppingscore of 755. ​And in the United States, 3 million tons of toxic chemicals are released into the air annually. ​According toa study conducted at Cornell University, 40% of human deaths worldwide are attributable to the effects of air, soil, and water pollution. As the Qur’an advises, “Don’t kill yourselves! God has been Ever-Merciful to you.” (Qur’an 4:29)​

Pollution includes not only the corruption of the air, but the corruption of land and sea as well. “Corruption has emerged on land and at sea as a consequence of mankind’s actions, that God may give them a taste of their actions in order that they may return” (Qur’an 30:41)​. The sheer quantity of garbage that is produced is unfathomable. For instance each year, Americans generate approximately 250 million tons of trash which is largely buried underground in landfills. These landfills inevitably leak contaminants into the surrounding terrain and in some cases, contaminate groundwater as well. In addition, landfills contribute to the production of harmful methane gas which adds to the buildup in the atmosphere described earlier.​

The Earth also has a limited and finite quantity of natural resources. All human beings rely on the natural sources of food, clean drinking water, and energy, however these resources are being disproportionately consumed in a reckless and unsustainable manner. 1.3 billion people in the world do not have access to clean drinking water, contributing to a tremendous increased incidence of disease, and yet a deplorable amount of water is wasted daily. ​The average Canadian uses almost double the amount of water used by the average Japanese, for instance. Food should not be wasted either when 1.2 billion suffer from hunger, and 9 million die of starvation annually (majority of whom are children). And yet, in the United Kingdom, “30-40% of all food is never eaten”, according to BBC radio. Sustainable development​ also entails reducing energy consumption and using renewable sources of energy.​  The dependence on oil consumption to drive our greedy corporate empires has been a prime incentive in countless wars (e.g.Jones 2012) and installing brutal dictators in oil rich countries who will ensure the continued exploitation of the natural resources to foreign powers.

Garbage Wave

What are simple steps to protect the environment?

Any common sense approach to protecting the natural world must take into account two key considerations: reducing pollution and avoiding overconsumption of resources. Human destructive tendencies with respect to the environment invariably fall into either wastefully consuming its beneficial resources, or filling it with harmful pollutants and garbage. Interestingly, the Qur’an targets these two essential considerations in its guidance, prohibiting man from wasteful overconsumption (laa tusrifu -7:31) and prohibiting spreading pollution and corruption (laa tufsidu - 7:56).

1. REDUCING GARBAGE (laa tufsidu)

It is easy for the average person to be more conscientious about the amount of garbage he or she produces, and engage in recycling paper and plastic products and composting organic waste. Studies looking at the effectiveness of recycling programs have found that the more convenient recycling is made, the more likely people are to do it (eg.Mueller 2013). ​ Recalling the fact that the Prophet Muhammad said, “Removing a harmful thing from the path is an act of charity” (Sahih al-Bukhari), it becomes a moral responsibility to work to reduce the massive accumulation of garbage being deposited in this earth. In the United States, recycling efforts divert 60 million tons of garbage from landfills annually, reducing garbage by 32% (US Environmental Protection Agency), and similar effectiveness has been noted in the UK.

2​. AVOIDING WASTAGE (laa tusrifu)

​​There is much room for improvement when one reflects on the amount of overconsumption and wastage of food and water that one commits on a daily basis. The Qur’an states, “It is He who has produced beautiful gardens, some trellised and some untrellised, and date-palms and crops of different varieties. Eat of its produce during the season and pay the dues to the poor on the day of harvest. And waste not by extravagance – verily, God does not like the extravagant” (Qur’an 6:141)​. Recognizing that we are all part of a global community, we must demonstrate compassion towards the poor and needy. The Prophet Muhammad (peace be upon him) said, “Whoever goes to sleep full while his neighbour is hungry is not a believer” (Mu’jam al-Tabarani).​

Amazingly, the Prophet Muhammad singled out the wastage of water as a particular focus of concern fourteen hundreed years ago. When his companion Sa’d ibn Abi Waqqas was performing ablution with lots of water, the Prophet told him​, “Do not commit wastage.” Surprised, Sa’d asked, “Is there such thing as wasting water for ablution?” The Prophet replied, “Of course, even if you are standing at a flowing river” (Musnad Ahmad). Today, it is well known that water is the most precious resource and that the wastage of water directly contributes to the ongoing scarcity of clean drinking water which confronts 4 billion people in the world. An astounding amount of water is wasted needlessly in showering/bathing, leaving the tap running, toilet flushing, car washing, and so on (read more about water conservation here). It is incredible to note that the hadith tradition has preserved the fact that the Prophet used only 1 mudd (750 ml) of water for ablution and only 1 saa’ (3 litres) for bathing (Sahih al-Bukhari).​

Unfortunately, not everyone is alike when it comes to caring about the environment. According to the intriguing results of the 2012 Greendex survey, people in poorer countries have a smaller negative impact on the environment but feel guiltier than those in wealthy nations. As George Monbiot comments, “The richer we are and the more we consume, the more self-centred and careless of the lives of others we appear to become.”​ The Qur’an informs us that on the Day of Judgement, humankind will be answerable for the slightest blessings enjoyed in this life (Qur’an 102:8). ​The Prophet mentioned that man will be asked by God concerning the water he was provided with and the health he was blessed with (Sunan al-Tirmidhi).​

Indeed the task of taking care of the environment and reversing man’s destructive impact seems like a monumental task. A person may feel discouraged and wonder, “What can I do to make a difference? I’m just one person!” But Islam provides an incredibly optimistic and empowering viewpoint – each individual has an important role to play, and no amount of good is too trivial to matter. The Prophet said, “Even if the Day of Resurrection is about to commence, and you’re holding a sapling in your hand – plant it!” (Musnad Ahmad).

References

1.

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BICKMAN, L. (1972) “Environmental attitudes and actions.” J. of Social Psychology 87: 323-324.

2.

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Refer to the 

Global Carbon Project

.

3.

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Refer to Webster, M. A., I. G. Rigor, S. V. Nghiem, N. T. Kurtz, S. L. Farrell, D. K. Perovich, and M. Sturm (2014), Interdecadal changes in snow depth on Arctic sea ice, J. Geophys. Res. Oceans, 119, 5395–5406.

4.

↑

Raaschou-Nielsen, Ole et al. Air pollution and lung cancer incidence in 17 European cohorts: prospective analyses from the European Study of Cohorts for Air Pollution Effects (ESCAPE).The Lancet Oncology , Volume 14 , Issue 9 , 813-822.

5.

↑

Stafoggia M, Cesaroni G, Peters A, et al. Long-Term Exposure to Ambient Air Pollution and Incidence of Cerebrovascular Events: Results from 11 European Cohorts within the ESCAPE Project. Environmental Health Perspectives. 2014;122(9):919-925. doi:10.1289/ehp.1307301.

6.

↑

Pedersen, Marie et al. Ambient air pollution and low birthweight: a European cohort study (ESCAPE) The Lancet Respiratory Medicine , Volume 1 , Issue 9 , 695 – 704.

This article was originally featured onSpiritual Perception  in January 2015. 

Photo Credits: Overpopulation, overconsumption – in pictures

The Forgotten Sunnah – Standing in the Rain

By Sh. Khalid Abduroaf

An unusual sound penetrated my train of thought as I sat studying at my desk. I looked up pensively from my book and a few moments passed before I realised that what I was hearing was the sound of pouring rain. A sound so common back in my hometown,Cape Town, was now so foreign to me in the desert city of Madinah.

I rushed out onto the balcony to admire the rainfall. As I stood, witnessing Allah’s answer to the prayers of the community, a strange sight caught my eye down below. A man, instead of running for cover, walked calmly to and into his building. He reappeared shortly carrying a chair. Still in a state of composure, he placed thechair out in the pouring rain and just sat down! He appeared to be enjoying the sensation of the raindrops falling on his skin. I was intrigued.

Back home, many people become grumpy at the first sign of rain or run frantically from it when it catches them unawares. I just kept staring. I then made an intention to find out more about what I had witnessed and soon discovered that spending time in the rain was a practice of the Prophet (peace be upon him) and His Companions (may Allah honour them), based on these findings:

It is Sunnah (A practice of the Prophet (pbuh)) to stand in the rain and to expose a portion of your body to it.

Its narrated by Imaam Muslim in his authentic compilation from the hadith of Anas, He said: It rained upon us as we were with the Messenger of Allah (may peace be upon him). The Messenger of Allah (may peace be upon him) unveiled his garment (from a part of his body) until the rain fell on him. We said: Messenger of Allah, why did you do this? He said: Because it (the rainfall) has just come from the Exalted Lord.

And Haakim in his book Al-Mustadrak narrates this hadith with the following words: “When the rain came down from the heavens He (The Prophet May peace be upon him) used to remove his garment from his back until the rain fell on it (his back).”

The scholars have taken proof from this hadith that it is Sunnah (recommended) to expose your body and clothing to the falling rain. Out of happiness that Allah is sending down his blessing and moreover rejoicing that its falling down on us.

And the meaning of the phrase: “Because it (the rainfall) has just come from the Exalted Lord.” is mentioned in the explanation of Sahih Muslim of Imaam Nawawiy by saying: That the rainfall is a mercy which Allah has just created, therefore use it as a blessing.

Imaam Ashafi’ee mentions in his book Al-Umm: It is narrated by Ibn Abbaas (RA): That the rain fell from the heavens so he told his servant to bring out his mattress and saddle so that the rain may fall on it. Abu Jawzaa’ then asked Ibn Abbas: Why are you doing that, may Allah have mercy on you? He (Ibn Abbas) then said: Do you not read the book of Allah: “And we have sent down from the heavens water that is blessed” [Surah 50, Verse 9], Therefore I would like the blessing to fall (incur) on it.

Scholars of jurisprudence have mention the following regarding standing in the rain:

1. The Sunnah of exposing oneself to the rain can be obtained by unveiling any portion of one’s body no matter how small the portion may be like one’s head or arms.

2. One should not expose one’s Awrah.

3. Avoid standing in the rain if it may cause harm or sickness to oneself.

4. It is recommended by some scholars to take Wudu (ablution) and Ghusl (wash) from the rainfall. And they based their deduction on the following Hadith: It is narrated from the Prophet (may peace be upon him) that when stream used to flow he (Prophet) would say: “Leave with us to that which Allah has made pure so that we may purify ourselves from it and praise Allah most exalted.”

Imaam Albayhaqee states that this is a narration from Umar (may Allah honour him) and not from the Prophet (may peace be upon him).

Imaam Nawawiy also mentions in Al-Majmoo’ that: “Its recommended that when the gorge flows (with rain water) to perform wudu (ablution) and ghusl (washing) from it. And if he or she is not able to do both then at least to perform wudu (ablution) from it.

And Allah knows best

This article was originally featured on Fiqhul Hadith in June 2012. Born in Cape Town, South Africa. Graduate from the Islamic University of Madinah. Specializing in the field of Islamic Jurisprudence and its Principles.

Green Tips from the Sunnah

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

By Shaikh Ahmad Kutty

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

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

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

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

Huge support for ‘Islam Is Green’ environment campaign

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

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

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

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

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

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

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

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

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

It's Time We Treat Chickens as Animals and Not Products

By: Ziyaad Mia,

"The day may come, when the rest of the animal creation may acquire those rights which never could have been withholden from them but by the hand of tyranny...The question is not, 'Can they reason?' nor, 'Can they talk?' but, 'Can they suffer?'"

Jeremy Bentham (1748 - 1832) Introduction to the Principles of Morals and Legislation

Have you ever considered a chicken? Not as a nugget, kebab or omelet, but as a creature that has needs, feels pain and suffers.

The Commodity Bird

Chicken and eggs have been commodified by our desire for cheap plentiful meat and eggs; indeed, the word "chicken" has become the name of a product rather than that of an animal. More than 50 billion chickens are raised for meat and eggs worldwide annually, with about 10 billion of them in North America. In fact, chickens represent the overwhelming majority of agricultural animals in North America.

Nearly all North American chickens are raised and slaughtered in industrial operations. Despite the slick marketing, they do not live in bucolic bliss, roaming sunny meadows, dust-bathing and roosting in rustic sheds. Most chickens raised for meat, known as broilers, are engineered to grow rapidly in crowded barns with tens of thousands of other birds. The vast majority of hens producing our eggs spend their lives crammed, with several other birds, into small "battery" cages. The factory chicken's life is far removed from bucolic bliss.

Peeking Inside the Factory Farm

Despite the animal industry's scale, it's remarkable that the plight of billions of animals is largely invisible to us. Recently, we got a glimpse into that invisible world through a Mercy for Animals Canadavideo aired on CTV's W5 [caution: video is disturbing]. Their investigation shows chickens at Maple Lodge Farms' slaughterhouse near Toronto arriving frozen to death, handled roughly, shackled inappropriately for slaughter and possibly scalded alive.

The company responded saying, "the humane treatment of the birds in our care is a very high priority, and a moral responsibility, that we take seriously."

The video, and Maple Lodge's track record, tell a starkly different story.

Expressions of concern and moral responsibility ring hollow in light of the company's convictions in 2013 and 2014 on 20 counts of failing to humanely transport chickens to slaughter (chickens froze to death in sub-zero winter conditions). The judge found that profits trumped animal welfare. Despite the convictions, Maple Lodge continued breaking the law making the Canadian Food Inspection Agency's "Animal Transportation Repeat Violators" list on numerous occasions in 2014.

The Spin Machine

The animal industry's spin doctors follow the same script when caught in the act:

1. claim high standards of animal welfare;
2. suggest that incidents are exceptions to the high standards; and
3. say that quick corrective action will be taken.

The egg and the pork industries deployed this crisis management model when we got a glimpse into their hidden worlds too.

This talk track suggests that the industry cares about animals and any horrors exposed are simply aberrations by a few "bad apples." While particularly heinous acts of cruelty occur in industrial farming, it's fallacious to use those incidents to conclude that, on the whole, the system is sound.

Rather, the problem is the system itself because it creates conditions where animal suffering can easily become commonplace and routine. When billions of animals are systematically raised and killed a reasonable person may assume that widespread suffering is inevitable.

Maple Lodge Farms slaughters about 500,000 chickens daily. One can easily imagine the stress on animals and workers in such an environment, some of which is depicted in the Mercy for Animals video.

"Each employee is expected to hang 20 birds a minute...So employees are hanging birds as fast as they can to keep up. So it's being grabbed pretty violently. Sometimes you'll see bones protruding out of the skin, you see toes ripped off. It's pretty horrific." ~ from CTV W5

The Business of Chicken

Chicken is a big business. Each year we consume more than 650 million of the birds in Canada. Given those numbers and the significant profits involved, it's no wonder that relatively small fines don't reform bad behaviour. Arguably, fines are just a cost of doing business.

Although it may be business as usual behind the scenes, the companies know thatconsumers care about animal welfare. That's why many of them humane-wash their products by extolling the virtues of animal welfare, and portraying happy animals on idyllic family farms. In this regard, Animal Justice Canada is challenging Maple Lodge Farms for allegedly using false advertising and claims.

Halal meat is also a growing and lucrative market. That's likely why companies like Maple Lodge prominently market their halal products in Canada's Muslim communities. The company reportedly slaughters tens of thousands of chickens a day, at an industry average rate of about 140 chickens a minute, to produce its halal products.

Factory farming raises troubling questions in light of Islamic ethics, which requires significantly more than perfunctory ritualized killing of animals used for food. Islam mandates merciful and compassionate treatment of all animals at all times, from birth to death. Therefore, many common practices in factory farms (where animals are raised) and industrial slaughterhouses (where animals are killed) are inconsistent with those ethical requirements.

Jeremy Bentham would agree with Islamic law and ethics, which says animal interests matter and humans have duty to seriously consider them. A genuine halal standard that is holistic, substantive and true to Islamic ethics would be a positive development for animals and consumers. Unfortunately, we lack credible, transparent and robust halal standards and certification.

A Better World for All

The virtual hell created for tens of billions of animals by factory farming is one of the greatest moral issues of our time. Yet, our desire for cheap, plentiful animal products and the corporate interest in profits above all else have conspired to keep the plight of countless sentient beings in the dark. Regrettably, our politicians and religious leaders remain largely silent, while the legal system stymies efforts by those who try to give animals a voice.

Positive change requires us to take animal interests seriously in the all the choices we make, as consumers, citizens and human beings. Those choices are the crucial first steps towards a just society built on compassion, dignity and respect for all creatures.

This article was originally featured on Huffington Post Canada in April 2015. To follow his blog, please visit: http://www.huffingtonpost.ca/ziyaad-mia/ 

Ziyaad Mia is a Toronto lawyer active in human rights, national security, animal welfare and civic issues. He is also an adjunct professor at Osgoode Hall Law School. Ziyaad is the founder of Give 30, which is an innovative Ramadan-based social initiative designed to mobilize people of all faiths and moral persuasions on a grassroots level in the fight against hunger.

Ziyaad is the winner of CBC's Canada Writes Literary Challenge Award (2014 - "Stories of Belonging") and was shortlisted for CBC's Canada Writes Literary Challenge Award (2011 - "True Winter Tales"). His writing has appeared in the Toronto Star, Globe and Mail, Ottawa Citizen and Vancouver Sun.

Photo Credit: kusabi

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

 

TORONTO, March 16, 2015 - Muslims across the world will commemorate Earth Day on Friday, April 24th, 2015, with the ‘Green Khutbah Campaign’ as religious leaders deliver a sermon to raise awareness on the environmental challenges facing humanity.

“The theme of this year’s Green Khutbah Campaign is “Water – A Sacred Gift,” said Muaz Nasir, the publisher of the Canadian environmental website, Khaleafa.com and one of the founders of the Campaign. “God states in the Qur’an, ‘We made from water every living thing (21:30),’ and we hope, this year, to raise awareness on the immense gift of water that we’re blessed with.”

“The Campaign challenge is to request all Muslims to commit to protect, care for and wisely use our water resources with the 3 C action plan: Consume wisely, Conserve responsibly and Care for our waters.”

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 Wednesday, 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.

Environmental concern around the world is on the wane, according to the GlobeScan global poll that tracked public concern on six environmental issues.

The poll found that across eighteen countries, public concern about water pollution, fresh water shortages, natural resource depletion, air pollution, climate change and biodiversity loss is way down from its peak in 2009.

However, 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.

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

Umar Nasir, Media Relations,

Green Khutbah Campaign e: http://khaleafa.com/contact

Watchful Eyes

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

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

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

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

Subscribe for more.

Alhamdulillah for Tea

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)

Confessions of a Muslim Vegetarian

By: Zehra Abbas

I was about 12 when I decided I should be a vegetarian — yes, a Muslim vegetarian. Naturally, my creative parents would mush up chicken and hide it in my dinner, then lie about the entire affair. Perhaps it was observing the bloody slaughters on my trips back home, or the cuddly animals from my storybooks; Either way, I loved animals and wished to not eat them. In retrospect, it may have been the childhood experience of being chased by a severed goat’s head one Eid-ul-Adha by a tyrant cousin that resulted in this life-altering decision.

In my young age I didn’t understand the attention garnered at family dinners and holiday get-togethers by this relatively innocuous concept to not consume meat. Soon, tiring of unwanted attention and endless questions, comments, and jokes at every gathering, it was decided in the interest of my mental health that I would eat chicken and fish — for protein, of course. Now my parents wouldn’t have to resort to subterfuge and I could disappear into the background again. It was nice.

When I reached the age of 25 I wondered why I was still eating something which incessantly made me feel morally gross. Why didn’t I have the courage to be who I wanted to be? My faith is supposed to give me the confidence to do the right thing. I became a vegetarian again with renewed confidence and the dreaded social dinners picked up where they had left off over a decade ago. I have been poked, prodded, patronized, sneered at, criticized, joked about, and judged. I have also been accused of blasphemy.

When I reached the age of 25 I wondered why I was still eating something which incessantly made me feel morally gross.

Truth is, most days I’m vegan and almost decided to go public recently. When I broached the topic one daring day, a close relative declared in his booming voice that Veganism is a cult similar to Scientology. I wish I were joking. So I declared nothing. I practice being a pseudo vegan instead. This means I am mostly undercover. Cruelty products rarely enter my home.

Blasphemy. This is when the critics pull out the story of prophet Ibrahim (pbuh), The sheep sacrificed in this instance, which represents love and obedience for Allah, serves as a tradition we carry out yearly to mark the end of the Hajj. Putting the difference of opinion aside, I’d like to discuss the original sheep.

Now, I think it relatively reasonable to assume that this particular sheep was not subject to cruel industrialized farming practices. It’s feed wasn’t polluted with other animal byproducts. It wasn’t pumped with growth hormones or antibiotics. It wasn’t starved before its death for monetary gain (permissible under Canadian law). It didn’t break limbs due to cramped dwellings or brutal transportation methods. It didn’t have parts of its anatomy cut off without anesthesia.

It is relatively reasonable to assume this sheep was not shackled, beaten, tortured, or mutilated.

The reason I am writing this article is to ask my fellow Muslims to engage in Ijtihad. To stop asking ‘Is it halal?’ in this sheep-like (pun intended) thought process and start asking, ‘What is halal?’ How did this animal live, what did it eat, how was it treated, how was it slaughtered and was it in accordance with the provisions Islam is very very clear about? Indisputably clear.

The common reality of the current state of our halal meat is not a pretty picture. Industrialized farming practices do not follow Islamic guidelines. Often times we fail to draw a distinction between zabiha and halal. The two are not synonymous.  Halal in its entire depth covers more ground than hand slaughtering in the name of Allah. It is also the manner in which an animal lives. A natural life in natural conditions, with a natural diet. It’s also pertinent that the animal doesn’t see another animal slaughtered. If these requirements are not met, how can we be certain the meat we are eating is halal?

Often times we fail to draw a distinction between zabiha and halal. The two are not synonymous.

Prophet Muhammad (pbuh) was known for his simple and often meatless diet. With colonization came the correlation between meat and wealth. Along came the factory farming industry with its policies that make life challenging for small farmers and impossible for voiceless animals.

Artificial: Hormones and antibiotics injected into the animals, to prevent disease in their confined quarters; we consume these by extension. Inept and cruel living standards, chemical interference, and mysterious animal feed; these conditions do not translate into a natural life where animals can roam and eat as they please.

Cruelty: Two investigations found on Mercy for Animals website, revealed horrid conditions in factory farms in Ontario this year alone.

Animal feed: Often animal feed used in factory farming contains discarded animal byproduct. This is in direct conflict with halal tenants, as animals permissible for consumption need to have an herbivore diet.

Environmental impact: The environmental set backs of factory farming are well documented. As Muslims, we have been called upon to be stewards of this earth. How can we participate in meat consumption of this manner when it is one of the most wasteful and environmentally damaging industries on our planet? It is famously quoted that we save more water by not eating a pound of meat than by not showering for 6 months. Antibiotics pumped into the animals have been found in local water sources along with dangerous phosphorus and nitrogen levels. Factory farming is also the leading cause of greenhouse gas emissions.

There is a popular local halal meat butcher shop that promises adherence to strict Islamic rules. What this means is, and I quote, “the chicken can spread their wings, they have enough room”. Yeah… no. This does not work for me. Maximizing profits and supplying exorbitant meat products to match gluttonous diets, this is not my Islamic way. There are a few places that adhere in all respects to Islamic practices. They’re expensive. They’re supposed to be.

Capitalism is a profit driven concept that puts our ethical compass on the back burner. It’s a system that will try to mislead us by using deceptive terms that are shrouded in mystery like free-range, which doesn’t mean free at all. However, we can do our best to take a stand against injustice.

With every dollar you spend, you vote for what manufacturing policies you support. Grocery shopping is when our food choices are entirely in our hands. This is when I choose to be as vegan and cruelty free as possible because my Islam teaches me respect for animals. I cannot and will not finance an industry with my purchases that perpetuates cruelty. We don’t have to fund and condone abhorrent farming practices. We have an abundance of choices here. Let’s make the right ones.

Zehra Abbas is the founder and Executive Director of Studio.89, a social enterprise café based out the west end of Toronto. This article was originally featured on Halal Foodie in January 2015. 

Alhamdulillah for Maps

2_115

And to Allah belongs the east and the west. So wherever you [might] turn, there is the Face of Allah . Indeed, Allah is all-Encompassing and Knowing. (Quran 2:115)

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)

Idris Tawfiq Dwells in the Gardens of Islam

By: Idris Tawfiq

{Strongest among men in enmity to the Believers wilt thou find the Jews and Pagans; and nearest among them in love to the Believers wilt thou find those who say “We are Christians”: because amongst these are men devoted to learning (priests), and men who have renounced the world (monks), and they are not arrogant. And when they listen to the revelation received by the Messenger, thou wilt see their eyes overflowing with tears, for they recognize the truth. They pray: ‘Our Lord!  We believe, write us down among the witnesses.}  (Quran:5: 82-3)

This was what happened to the former British Catholic Priest Idris Tawfiq on reciting Islam’s holy Book, the Quran, to his students at a school in Britain. And this was one of the important steps in his journey of conversion to Islam.

During a lecture he gave at the British Council in Cairo, Tawfiq made clear that he has no regrets about his past and what he holds in regard to what Christians do and his life at the Vatican for five years.

“I enjoyed being a priest helping the people for some years. However, deep inside I was not happy and I felt that there was something not right. Fortunately, and it is God’s will, some events and coincidences in my life led me to Islam,” he told a packed hall at the British Council.

A second important coincidence for Tawfiq was his decision to quit his work at the Vatican, a step followed by making a trip to Egypt.

“I used to think of Egypt as a country of pyramids, camels, sand and palm trees. I actually took a charter flight to Hurghada.

Shocked to find it similar to some European beaches, I took the first bus to Cairo where I spent the most wonderful week in my life.

This was my first introduction to Muslims and Islam. I noticed how Egyptians are such gentle, sweet people, but also very strong.

“Like all Britons, my knowledge about Muslims up to that time didn’t exceed what I heard on TV about suicide bombers and fighters, which gave the impression that Islam is a religion of troubles. However, getting into Cairo I discovered how beautiful this religion is.

Very simple people selling goods on the street would abandon their trade and direct their face to Allah and pray the moment they heard the call to prayer from the mosque. They have a strong faith in the presence and will of Allah. They pray, fast, help the needy and dream to have a trip to Mecca with the hope of living in heaven in the hereafter,” he said.

“On my return I resumed my old job of teaching religion. The only compulsory subject in British education is Religious Studies. I was teaching about Christianity, Islam, Judaism, Buddhism and others. So everyday I had to read about these religions to be able to teach my lessons to the students, many of whom were Arab Muslim refugees. In other words, teaching about Islam taught me many things.

“Unlike many troublesome teenagers, these students set a good example of what a Muslim could be. They were polite and kind. So a friendship developed between us and they asked if they could use my classroom for prayers during the fasting month of Ramadan.

“Luckily, my room was the only one with a carpet. So I got accustomed to sitting at the back, watching them praying for a month. I sought to encourage them by fasting during Ramadan with them, even though I wasn’t yet a Muslim.

“Once while reciting a translation of the holy Quran in class I reached the verse:

{And when they listen to the revelation received by the Messenger, thou wilt see their eyes overflowing with tears, for they recognize the truth.}

To my surprise, I felt tears welling up in my eyes and I tried hard to hide it from the students.”

A turning point in his life, however, came in the aftermath of the terrorist attacks in the US on September 11, 2001.

Earth-shaking Event

“The following day, I was taking the underground and noticed how terrified the people were.  I was also afraid of the repetition of such acts in Britain. At the time, the Western people started fearing this religion they blamed for terrorism.

“However, my previous experience with Muslims took me to a different direction. I started wondering ‘Why Islam? Why do we blame Islam as a religion for the action of terrorists who happened to be Muslims, when no-one accused Christianity of terrorism when some Christians have acted the same way?

“One day I headed to the biggest Mosque in London, to hear more about this religion. Getting into London Central Mosque, there was Yusuf Islam, the former pop singer, sitting in a circle talking to some people about Islam. After a while, I found myself asking him ‘What do you actually do to become a Muslim?’”

“He answered that a Muslim should believe in one God, pray five times a day and fast during Ramadan. I interrupted him saying that I believed all this and had even fasted during Ramadan. So he asked, ‘What are you waiting for? What is holding you back?’ I said, ‘No, I don’t intend to convert.’

“At that moment the call to prayer was made and everyone got ready and stood in lines to pray.

“I sat at the back, and I cried and cried. Then I said to myself, ‘Who am I trying to fool?’

“After they ended their prayers, I headed to Yusuf Islam, asking him to teach me the words by which I announce my conversion.

“After explaining its meanings to me in English, I recited after him in Arabic that there is no God but Allah and that Muhammad is the Messenger of Allah,” recounted Tawfiq, holding back his tears.

‘Gardens of Islam’

Thus his life has taken a different course. Living in Egypt, Tawfiq wrote a book about the tenets of Islam.

Explaining why he penned his book Gardens of Delight: A Simple Introduction to Islam, Tawfiq noted that everyone is saying that Islam is not a religion of terrorism and isn’t a religion of hatred, but no-one tries to explain what it is.

“So I decided to write this book to give non-Muslims an idea about the basic principles of Islam. I tried to tell people how beautiful Islam is and that Islam has the most extraordinary treasures, the most important being Muslims’ love for each other. The Prophet says:

"Even a smile to your brother is a charity." (At-Tirmidhi, 1696)

Tawfiq said that he is working on a book about the Prophet Muhammad (peace be upon him) which he thinks will be different from the many books already written about him.

He thinks that the “best and fastest way” of acquainting the world with the true image of Islam is to set a good example in real life. 

This article was originally published on onislam.com on January 1, 2015. 

‘Going Green’ in the 6th Century - Prophet Muhammad: the Environmentalist

By: Sariya Contractor

An advertisement created by an organization that works for the environment shows the blood covered body of an injured baby seal.

The bright redagainst the white snow is a jarring illustration of human callousness.

The beautiful blue-black eyes of the baby seal mesmerize the viewer with its silent appeal for protection and justice — an appeal that perhaps is too late, this little seal is already dead.

But this little seal is making a wider appeal — one that has implications beyond its own loss of life.

Can it stir a heart among the humans who took its life? I guess this is what the clamor of voices seem to indicate as people demand a ban on indiscriminate and senseless hunting and killing of animals along with the calls for poachers to face capital punishment. Maybe the voiceless seal has had its say, and some animals may yet lead a safer life.

Al Gore's documentary — "An Inconvenient Truth" — is another soul-searching expression of the mess humankind has got itself into through its absolute lack of concern for the beautiful blue planet called home.

Natural systems have been destroyed. Pollutants are everywhere — the air, water, and even the soil we grow our food in. Forests are fast disappearing. Magnificent birds and animals have become extinct, and we now have a food chain with missing links.

A list like this can be almost boringly long, a never ending sermon of errors and selfishness. A vicious cycle which if left unchecked will come back in full circle to the very doorsteps of the species that set it off.

And this realization of the self-destructive capability that uncensored progress has made human beings more cognizant of and considerate for the ecological system that they are part of.

Many environmental problems are irreversible, but a lot can be done and is being done to minimize their effects. Green movements are slowly gaining momentum. People around the world are being more conscientious of the environmental after-effects caused by their actions.

Rallies, public protests and mass e-mails to heads of states and the "let's save the planet" bandwagon means serious business.

But being concerned with the environment is not just a matter of contemporary significance and it is not a fad that will blow away. Rather, it is a legitimate concern that can have far reaching ramifications for all humanity if left unaddressed.

Creating a Balance

Concern and care for the environment is also a teaching of the Prophet Muhammad (peace be upon him), and therefore a duty on all Muslims.

Prophet Muhammad guided mankind to an ideology in which the human need for development has underpinnings of justice, generosity and good governance. Therefore, human progress must be fair to all concerned, be it man, woman, animal, or plant.

Prophet Muhammad encouraged simplicity of life. This trait is a good example he set for us in "going green". This means no fancy jargon or complex techie thingies that might save energy but cost the world. We should seek just simple doable solutions to problems that were once avoidable but today are at least still controllable.

Three paradigms seem central to the Prophet's explanation of humanity's relationship with the environment.

Humility: An understanding that all of creation belongs to God.

Justice: Deeds must be just and fair to all concerned.

Sustainability: Avoidance of all extravagances and measured use of any natural (or other) resource.

The entire world and perhaps even other hereto undiscovered worlds are God's creation. They are a manifestation of His might, His wonder and His power — not of humanity's doing, but only granted to humans by God in His mercy. And so inherently all of creation must be respected and treated with equity.

Once this concept of respect is firmly grounded in our thoughts, attitudes and actions, we can progress further to realize how respect can ensure that we are just in all that we do.

As per the Quran, human beings are God Almighty's vicegerents on this world and inheritors of the earth. God says in the Quran:

{It is He Who hath made you (His) agents, inheritors of the earth.} (6:165)

A vicegerent has power and authority, but also has responsibility towards every living being it has authority over, a balance in which the relationship is symbiotic; all efforts are conscientious and any achievements are sustainable.

God says in the Quran what means:

{And the heaven, He raised it high, and He made the balance.} (55:7)

The Prophet has said that:

"The world is beautiful and green and verily Allah has installed you as a vicegerent in it in order to see how you act…" (Muslim, 2742)

The responsibility therefore comes with a test attached to it, a duty to ensure that all deeds must be fair, all acts commendable. It is within this framework that Prophet Muhammad's philosophy of care for the environment can be explored and understood.

Even the most taken for granted amenities of life are a blessing from God Almighty, be it the water we drink or the air we breathe as the water could have been bitter to taste while the air may have been poisonous fumes unsuitable for breathing.

These resources and any other must be used in moderation. Processes must be sustainable, ensuring that our heirs have enough for their use and so forth.

Pasture

Being Just to Animals

Animals and birds form communities like our own and they will be gathered unto their Lord. Any ill-treatment of them will have to be accounted for; any kindness to them will be blessed.

The Prophet has said:

"The Compassionate One has mercy on those who are merciful. If you show mercy on those who are on earth, He who is in heaven will show mercy on you" (Abu Dawud, 4941)

God forbade purposeless killing of any animal or bird, be it as tiny as a sparrow. The only purpose for which an animal may be killed is for consumption. Hunting for sport is classified as senseless and is wrong. If these rules were adhered to, the life of the baby seal in the beginning of the article may have been spared.

Provocation of animals to fight for sport or entertainment causes pain and harm to the animals and was strongly condemned by the Prophet. The matador who infuriates a bull, leading it on a wild goose chase ending in its death, is just as cruel as the people chasing a bull through the streets.

These and other such acts are demeaning to an animal and deny it the respect it deserves and would have no place in an ecologically conscious settings. There is a narration which tells us that Ibn Umar, the son of Umar ibn Al-Khattab who was the second Muslim caliph, stopped some young boys from target practice on a chicken.

In dealing with domestic animals, kindness was the Prophet's way. He narrated stories where sinners were granted forgiveness on account of some trifling act of kindness they may have shown to an animal. Other narrations mention individuals who were sent into Hell as punishment for cruelty to animals.

He said:

"May Allah condemn the one who branded the donkey" (Muslim, 98) and that it was a sin for a man to imprison animals which were under his power.

It would be interesting to see the response of contemporary battery farmers who breed chickens to live their entire lives in cages so small that they can barely turn around.

In another narration, some of the Prophet's companions captured the chicks of a bird. The irate mother spread her wings and tried to get her babies back. Seeing her, the Prophet asked:

"Who grieved this for its young ones? Return its young ones to it" (Abu Dawud,2675)

To end, it would be appropriate to illustrate the Prophet's fondness of trees. He said that:

"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" (Al-Bukhari, 2320)

He forbade the cutting of trees during war. He has also said that if you are planting a tree and something as serious as doomsday comes upon you, continue planting the tree.

This was the Prophet's way, which requires respect from humankind for the rest of creation that we share this planet with.

This article was originally published on onislam.com on December 21, 2014. 

Alhamdulillah for Honey

And your Lord inspired to the bee, "Take for yourself among the mountains, houses, and among the trees and [in] that which they construct. Then eat from all the fruits and follow the ways of your Lord laid down [for you]." There emerges from their bellies a drink, varying in colors, in which there is healing for people. Indeed in that is a sign for a people who give thought. (Quran 16:68-69)

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)

A Testament to Multifaith Collaboration

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The support of a leading community foundation for the charity, Faith & the Common Good (FCG), is a testament to the value of multi-faith collaboration said Dr. Lucy Cummings, Executive Director of FCG.

Cummings made the remarks on Sunday at the announcement of a grant to Faith & the Common Good by the Olive Tree Foundation (OTF).

“The support for our work from the Olive Tree Foundation is an important sign of support from a leading Canadian Muslim community foundation,” said Dr. Lucy Cummings.  “This is not only a deep honor, but a testament to the value of multi-faith environmental collaboration in Canada.”

The grant was announced at the Annual Awards Ceremony of the Olive Tree Foundation held at the Sayeda Khadija Centre in Mississauga on Sunday, November 30.

“The Olive Tree Foundation is very pleased to be able fund this important project of Faith & the Common Good,” said Muneeb Nasir, President of the Olive Tree Foundation, in announcing the grant. “This project will build upon the trust of Faith communities in helping vulnerable people in our society with compassionate outreach.”

Faith & the Common Good will use the grant to study how faith communities can act as neighborhood resilience hubs during the next extreme weather event. The project will develop a model that can serve as a template for future community-based responses to extreme weather.

The overall objective is to learn and understand what makes a “good” community resilience hub, specifically, what criteria need to be in place, for a Faith community to be successful in caring for the vulnerable, in the case of extreme weather conditions.

“To date, we have interviewed 12 Faith communities, from different traditions and geographical locations, in the city of Toronto, and their willingness to participate in this project has been immediate,” said Dr. Lucy Cummings.  “The Olive Tree Foundation grant will allow us to engage and mentor youth members to help us analyze neighborhood extreme weather needs at each of the faith community sites.”

“We will also lead a workshop to teach the youth volunteers how to write and present a key findings report on the topic,” she added.

Faith & the Common Good (FCG) is an interfaith organization that helps faith communities make the connection between their faith and care for the environment.

The Olive Tree Foundation is a philanthropic foundation that promotes community development through the collection of endowed funds and charitable contributions to fund services for the long-term benefit of the community.

This article was originally published on IQRA.caon December 2nd, 2014. 

Dua: Bringing Faith to the Climate Change Discussion

This Dua was written by Imam Zaid Shakir, senior faculty member of the Zaytuna College in Berkeley, California as part of the Our Voices campaign.

O Allah, our Creator, the one who originated the heavens and the Earth,

There is not a moving creature but You have grasp of its forelock.

Verily You are our Sustainer, our Protector, the Watcher over us.

Forgive us for spreading corruption on the land,

And make us among those who spread peace and mercy.

O Allah, give light to the words of those involved in the climate change negotiations,

Instil wisdom, fairness, compassion and courage into the hearts of our leaders so that they

May lead us to a path of justice for the sake of our planet, our children and children’s children.

You have reminded us in Qur'an,

'Corruption has appeared on the land and in the sea, owing to the misdeeds of human hands. Thus do We give them a taste of what they have brought about in order that they may return.'

O Allah, bless our leaders and ourselves to return to the path of responsible stewardship of the earth and the limited resources you have blessed us to enjoy therein.

Ameen.

Dua for Climate

YorkU Students Partake in Campus Clean-up

By: Idil Said and Syed Ali

Students at York University recently took part in a campus cleanup event organized by the York Muslims Students Association and Regenesis@York. The event included the cleanup of three woodlots located on the university's property with supplies provided by Campus Services and Business Operations (CSBO). Several dozen students and staff participated in the unique collaboration between two campus groups and the unseasonably warm weather and fall colours contributed to everyone's high spirits.

“This was an uplifting experience”, commented Idil Mohamed, a participant at the event. “As I was cleaning, I thought about how we’re not just cleaning the university’s property, but God’s property, which He bestowed upon us in amanah (trust) to not only use for our benefit, but to love and care for.”

Many students came out to support the cause, even though they did not have scheduled classes that day. Considering the commuting nature of the campus, the clean-up demonstrated the passion and commitment of Muslims and non-Muslims alike towards community involvement and ecological awareness.

“It was great to see two organizations that both care for the environment to come together for a common cause,” said Mashood Khan, Campaign Director for Regenesis@York, a community environmental organization. "As well, with this event, we could make October officially Harvest Cleanup Month in Toronto just as it is in Brampton to get city-wide clean up initiatives going."

After the cleanup, students reconvened at the Scott Religious Centre for refreshments and a lecture by Imam Belal Ahmad about the environment from the Islamic perspective. This was followed by a reflection by Himy Syed about sustainability and its role in Islam.

Some lessons that were shared include the importance of stewardship over the resources Allah has provided us and the collective responsibility we have as servants of Allah. The students also learned about the natural blessings we have surrounding us and our duty to actively maintain these areas.

To learn more about this event, please visit York MSA and Regenesis@York.

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