Five Ways to Green your Ramadan

Ramadan

Ramadan presents the perfect opportunity to recharge our spiritual batteries for the year. It is a time to seek forgiveness for our misgivings and to reflect upon the signs of creation from Allah, which includes those present around us in the natural environment. As Muslims we have a duty as stewards (khalifa) over this planet and it is our responsibility to ensure that the resources and environment are used in a sustainable manner. This Ramadan, consider your making your fasting experience a little more environmentally-friendly by adopting the following measures.

1) Purchase Local Produce/Organic Products

Have you ever considered where your food comes from? The average North American meal travels 2,400 km to get from the field to your plate and contains ingredients from 5 countries in addition to our own.[1] The amount of greenhouse gases emitted from transporting produce is staggering and contributes significantly to global warming. After cars, the food system uses more fossil fuel than any other sector in the economy.[2] Even the dates traditionally used to break the fast, have most likely travelled halfway across the world. This Ramadan consider shopping for local, seasonal produce at your nearby farmers market. Not only will you get peace of mind from knowing where your food comes from, you also support local economies and reduce the emissions released into the environment. Also, try experimenting with organic produce either at the Suhur or Iftar meals. Organic products taste better and generally contain no pesticides, herbicides, preservatives or other additives.[3] Be sure to check that the product is certified and review the criteria used to avoid greenwashing.

2) Moving Beyond Halal

Many of us understand Halal meat to mean animals that have been slaughtered in accordance to Islamic law. However, most of us are not aware that this is the minimum standard when it comes eating permissible foods. This Ramadan, consider going beyond Halal and purchasing meat that takes into account the entire lifespan of the animal. There are Islamic guidelines on how livestock should be cared for and raised which is often contrary to the treatment animals receive on large-scale, factory operations[4]. There are many independent farms that allow their animals to roam and graze freely, prohibit the use of steroids, growth hormones and antibiotics while still adhering to religious requirements of being Halal. Better yet, consider going vegetarian for several days this Ramadan. There are many environmental and ecological benefits of opting for a meat-free meal. If every American became a vegetarian just for one day, the U.S. would save 100 billion gallons of water and 70 million gallons of gas.[5] Many Iftars go overboard on serving several meat options at one meal, while it is important to remember the Sunnah of the Prophet was to eat meat in moderation.

3) Ditch the Disposables

Last Ramadan there was a movement to eliminate the use of Styrofoam containers and plastic cutlery to serve the Iftar meal. Disposable products are often the preferred method of serving food at large events since it involves minimal clean-up; however, the long term impacts on the environment are devastating. In the United States, Styrofoam products make up only 0.25% of landfill waste by weight but take up 25-30% of space by volume. Considering that Americans discard more than 25 billion Styrofoam cups annually, the potential for waste diversion is enormous.[6]

If you have to use disposable, consider alternatives such as plant-based containers and plastics that are compostable or better yet, organize a litterless Iftar where patrons bring their own containers and utensils. There is also the option of renting dinnerware and cutlery from a local restaurant or catering company which cuts down on clean-up time.

4) Reduce Energy Consumption:

Energy consumption in the United States has tripled between 1950-2007 as homes have become larger and lifestyles have become accustomed to more appliances and electronics.[7] Considering that a large portion of the electricity generated is still derived from oil, coal and natural gas, there are huge environmental effects associated with the extraction, generation and distribution of energy.

There many ways to reduce your energy consumption throughout Ramadan. Turning the air conditioner on only when you are at home or sleeping will reduce greenhouse gas emissions and your energy bills. Closing open blinds, turning off lights and using fans to circulate air will also keep your home cool. Replacing your lights blubs from incandescent to compact fluorescent and turning off lights when they are not in use can save as much as 11% off your energy costs at home.[8]  Similarly at the mosque, keeping outside doors closed when the air conditioning is on and dimming the lights also reduces energy consumption as well.

5)UseAlternative Transit Options:

If you do have access to car and plan to drive to the nightly Taraweeh prayers, try carpooling when possible. There are many benefits including easing congestion, reducing pollution and parking perks which translate into shorter commutes and healthier air[9]. There are many youth and seniors within our community without access to a vehicle or reliable transit at night that would be more than grateful for a ride. Mosque parking lots tend to overflow with congregants during Ramadan, so the fewer number of vehicles actually increases traffic flow for everyone.

You also may want to promote carpooling by offering incentives such as designated spots closer to the entrance for those carrying multiple passengers. Also, if you are within a reasonable distance from the mosque, consider taking advantage of the warm weather to ride your bike or walk to prayers as well.

Adopting environmentally friendly habits is relatively simple once you establish them into your routine. This Ramadan, reflect upon areas in your life where you could be a little more green and take action. Not only will you save money, but you will fulfill our responsibility as stewards (khalifa) towards the earth.

Photo credit from ictqatar

[1]Nature Resources Defense Council

[2]The New York Times

[3]Canada Organic Trade Association

[4]Beyond Halal – Faith in Food

[5]Live Earth

[6]Recycling Revolution

[7]PennEnergy

[8]US Department of Energy

[9]Transport Canada

Steps to Green Your MSA Iftar this Ramadan

Iftar

As the blessed month of Ramadan draws near, Muslim Student Associations (MSA) on university and college campuses across North America are preparing for the nightly iftar; the evening meal when Muslims break their fast. Some use this as an opportunity to build interfaith relations with other student organizations by breaking the fast together with a communal meal. Others organize Fast-a-thon events to raise awareness about global hunger and to fundraise for local food banks. No matter what campaign your MSA may be involved with this Ramadan, the campus iftar is the perfect occasion to establish green habits that can carry on throughout the year.

Last Ramadan Princeton University established their own Green Iftars which were hosted through the Muslim Life Program. Faraz Khan from Think as Green  sat down with Sohaib Sultan, Muslim Chaplain at Princeton University and Arshe Ahmed to discuss the success of the Green Ramadan Initiative and to share some of the lessons learned.

The Green Ramadan Initiative was guided by three simple principles aimed at reducing waste and fostering community participation. The goal was to adopt meaningful habits that the students could easily take ownership of in their daily lives. These included:

1. Avoid taking more than you can eat. 2. Exercise patience and think of others when taking your servings. 3. Take ownership by turning off lights and AC when not in use.

To reduce the amount disposable waste generated, an agreement was made with the residential colleges to provide plates, glasses and cutlery from the resident dining halls. Reusable stainless steel pitchers were also ordered to eliminate plastic bottle waste. Overall, the total amount of garbage produced were 10 bags over the course of the month, compared to 60 the previous Ramadan.

What made these iftars a success was the community involvement in the preparation and takedown, which made it easy to adopt green values. Many students were willing to help, not only to make the campaign a success but because they felt they were part of a larger global movement. It also created an inclusive environment for members of the outside community who joined in the meal. Several policies were adopted to ensure the iftar ran smoothly and the tasks were evenly distributed. These included:

1. Students were asked to arrive early to set-up tables and chairs. 2. Individuals were responsible for cleaning-up their eating area after they were done. 3. All the plates and utensils were rinsed in the sink. 4. Leftover food was stored in the communal fridge.

Many of the participants felt that the values learned at the iftars translated to actions that were also carried over at home and incorporated into their daily routines; such as using less water and disposable items. The Green Ramadan Initiative demonstrates that with a little bit of preparation and teamwork, it is possible to host successful green iftars on your campus.

Muslim American Environmentalism

Muslim American Environmentalism - An Emerging Environmental Movement in America and Its Implications for Environmentalism and Muslims in America (Jamie Albrecht (2011) – Lambert Academic Publishing)

The Muslim-environmental movement has been gaining momentum in the United States over the last several years.  Mosques, organizations and institutions have gradually adopted environmental principles into their sermons, curriculums and operations in a unique intersection of religious beliefs and environmental activism. Until now there has not been a written account of this evolution or an evaluation of our community’s progress in this area.

Jamie Albrecht in her recent book entitled “Muslim American Environmentalism,” aims to examine how Muslims in their everyday lives in the United States experience and participate in the environmental movement. It is believed that there is a distinct Islamic understanding of the natural environment which translates into different levels of activism within the community.

This research area is important for several reasons including contributing towards the American response to global climate change and its inclusion of the Muslim community. It also addresses relevant topics that are just emerging such as Muslim activism within the United States, the role of the environment in Islam and the fusion of religion and environmentalism.

Three issues were examined as part of this research: 1) To address the contemporary Muslim understanding of environmental stewardship in the United States, 2) To determine the Muslim American role in the environmental movement through their practices and activities 3) The impact of this activism on the American Muslim political and social life as well as social inclusion within American society.

The book was divided into several sections; the first explored the role of ecology and environment in Islam through a review of the Quran and Sunnah. The second traced the historical account of environmentalism from the ecological roots of the Prophet Muhammad (PBUH) through its evolution to the current Muslim American community. As part of the research process, interviews were conducted to gauge the sense of eco-awareness within the community and environmental advocacy in the United States. This was followed by an analysis of these interviews to draw out conclusions to the initial research questions.

The book describes different levels of activism within the Muslim-environmental community and three methods of mobilizing Muslims around environmental issues are discussed. The first is through the influence of leaders or imams within the community; the second is through ‘green’ institutions such as mosques and community centres and third is through political and civic organizations affiliated within Muslim environmental activities. All three methods engage congregations in different ways and are generally self-directed.

The goal of the research was to analyze how Muslims in the United States participate in the environmental movement, focusing on their understanding and practices of environmentalism, and how this translates into their political and social status in the United States. The findings include that environmentalism and Muslim activism in the United States share a lot of commonalities at the grassroots level, but at the national political level it still remains in its infancy. Muslim organizations have started to work with each other and other interfaith-based environmental initiatives; however, integration with external communities on a regional level has not been as strong.

Overall, this book provided a comprehensive account of the progress Muslims have made in incorporating environmentalism as part of their faith. There were several case studies examined within the research that provided a glimpse into how different communities are approaching the current environmental crisis and how they are establishing their own environmental ethics based on the three divine sources within Islam; the Quran, Hadith and Sunnah.

One takeaway message that left an impression with me was from Dr. Abdullah Omar Naseef, the contributor to the “Muslim Declaration on Nature.’ He describes three central concepts that form the basis of environmental ethics within Islam.

1)      Tawhid – The unity of Allah is reflected between the unity of mankind and its relationship with nature. There is a balance and harmony that exists in nature that must be maintained

2)      Khalifah – The responsibility of the humans as trustees of Allah over the planet. We are entrusted as stewards of the earth and its resources to use in a sustainable manner

3)      Akhirah – We will all be held accountable for our actions on and to the planet in the hereafter.

The simplicity of the message reminded me that we tend overcomplicate issues and many of the solutions start with having the right intentions. I would recommend this book to anyone interested in the Muslim contribution to the environmental movement or learning about ways you can make your community more sustainable.

Muslim American Environmentalism

The Honeybee: A Blessing From Allah

By Khaled Dardir - June 18-22 2012 marks International Pollinator Week. Pollination plays a pivotal role in the life cycle of plants and the goal of the campaign is to raise awareness about the importance of these species. Pollinators range from bees and moths to birds and bats. The diverse range ensures that both flowers and crops are able reproduce and contribute to the overall health of the ecosystem. Khaled Dardir explores the role of one pollinator, the honeybee, and the health benefits associated with honey.

Among the many creatures Allah has created in this world, there is one in which Allah’s blessing is so clear that all of mankind sees it. This creature is no bigger than my thumb and affects our well being, our society and our economy. This miraculous creature is the honeybee. There is a reason why a whole chapter in the Quran has been devoted to it as Allah has enabled the honeybee to produce a substance within which there is a cure for all mankind. Allah says in the Quran:

And your Lord inspired to the bee, "Take for yourself among the mountains, houses, and among the trees and [in] that which they construct (Surat An-Naĥl: 16:68).

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 (Surat An-Naĥl: 16:69).

From these verses, we can see the reference to the healing benefits of the honeybee.  Unlike other creatures that are limited in range to specific locations, the honeybee can be found worldwide, and its medicinal benefits are universal.

In a Hadith, Abdullah bin Mas’ood has reported Allah’s Messenger (PBUH) as saying:

“Make use of two remedies, Honey and Quran.”

Honey has been useful both as food and medicine. It has been produced by bees from nectar and contains a unique combination of sugars, acids, minerals, enzymes, vitamins, and flavour to make it one of the most nutritionally diverse and easily digestible foods known to man. For these properties it has become known as a Super-food for its superior health benefits.

Approximately a third of all the food we eat is due to pollination from the honeybee. Unfortunately, due to habitat loss, pollution, pesticides and disease their numbers have been dwindling. Over the last decade, there has been a startling rise in colony collapse disorder, a phenomenon by which the worker bees in a colony disappear. Research is still ongoing but several possible causes have been identified including pathogens, mites, radiation and fungus. As honeybees are essential for maintaining our food supply, it has become a major concern from an economic perspective as well. Without a healthy bee population, produce prices would skyrocket, costing both the agricultural and food industry billions of dollars.

The list of benefits which the honeybee gives to its consumers and our society through honey and pollination include:

• One teaspoon will help to clear most colds and coughs
• Drinking honey diluted in hot water in winter and cold water in summer relieves stress and is an ideal energy supplement
• A spoonful of honey early in the morning restores health and increases potency
• Honey improves memory and eyesight
• Honey strengthens the joints in the body
• Honey has four times more energy than milk
• Honey reduces stress and tiredness
• Honey is not harmful for diabetics
• Honey bees are vital as pollinators. They are responsible for 1/3 of your food.
• It is the only insect that produces food eaten by man.
•  Honey is the only food that includes all the substances necessary to sustain life, including enzymes, vitamins, minerals, and water; and it's the only food that contains "pinocembrin", an antioxidant associated with improved brain functioning.

The critical role of the honeybee and the benefits of honey have only become apparent over the last several decades. Modern science is becoming more aware of the knowledge that has existed within the Quran and Sunnah over 1400 years ago, which is a testament to the signs of Allah. May Allah guide on the straight path, and guide to better understand his creations and his blessings.

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”

Community Planting Initiative Supports Local Food Bank

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The ISNA Youth Food Bank Committee and the experts from EcoSource partnered up for the first ISNA Mosque Community Planting Day this past Saturday. The joint venture took place at the Iceland Teaching Garden in Mississauga and involved weeding the community garden, mulching and tilling the site and planting vegetables for the upcoming season. Participants also learned about planting techniques, integrated pest management and the importance of locally grown, organic produce.

Despite the rain in the morning, spirits were high among the youth who volunteered their time and energy for the project. The event was also attended by CivicMuslims, a grassroots initiative promoting civic engagement, who also contributed towards the promotion of the event. Members from the general community were also invited to attend and dropped by throughout the day to show their support.

This initiative is part of EcoSource’s Growing for our Good program whose goal is “to build volunteers’ skills in organic and sustainable urban food production through hands on education.” The crop that is grown will then be donated to the Eden Community Food Bank through the Mississauga Sustainable Agriculture Project (MSURA). This project parallels the mandate of the ISNA Youth Food Bank, which has grown to serve over 150 families in the west end of the Greater Toronto Area.

For more information about the ISNA Canada Food Bank and EcoSource, please visit:

http://isnafoodbank.ca/

http://www.ecosource.ca/

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CAIR Canada joins Black Out Speak Out Campaign

The Canadian Council on American-Islamic Relations (CAIR-Can) has joined hundreds of organizations across the country in a single unified voice for Canada’s nature, for human rights and for democracy. Bill C-38 has come under fire from environmentalists, social interest groups, policy development organizations and think tanks for its overarching reforms to the Fisheries Act, the Species at Risk Act, the National Energy Board and the Canadian Environmental Assessment Act. The Bill also repeals the Kyoto Protocol Implementation Act and dissolves the National Round Table on Environment and Economy Act, the only advisory body whose goal was to develop “sustainable pathways that help preserve our environment while building a strong economy.”

The Black Out Speak Out Campaign is part of a concerted effort by environmental organizations, charities, unions and others to darken their websites on June 4, 2012 in defence of nature and democracy. This symbolic act of solidarity is meant to raise awareness about the bill and actions concerned Canadians can take to inform their Members of Parliament and their party leaders.

For more information about the campaign, please visit: http://www.blackoutspeakout.ca/

 CAIR-CAN is a national, non-profit, grassroots organization striving to be a leading voice that enriches Canadian society through Muslim civic engagement and the promotion of human rights.

Greening the Ummah with ISNA

The Islamic Society of North America (ISNA) Canada held its annual convention this past weekend in Mississauga, Ontario. This year’s theme was “A New Era Unfolds – Rising to the Challenge,” and the goal was to provide an opportunity to address the many issues and challenges relevant to our Islamic identity.

This year the event incorporated a green theme called “Green for ISNA, Green for the Environment,” which included environmentally friendly practices as well as topics covered in the lecture sessions. This was guided by three principles integrated into the planning process including: to reduce the amount of garbage produced, to choose ethically and to support local initiatives and talent.

Hospitality features included recyclable paper cups and plates and a pledge to utilize reusable products where possible. The organizers also supported local artisanship and businesses, and ethical fair trade gifts were selected as tokens of appreciation for the speakers. To reduce the amount of disposable waste, water-filling stations were made easily accessible throughout the main lecture hall to encourage the use of reusable water bottles.

This year one of the attending speakers was Dr. Fazlun Khalid, the founder-director of the Islamic Foundation for Ecology and Environmental Science (IFEES) based in Birmingham England. Dr. Khalid has worked with the Alliance of Religions and Conservation (ARC) and the World Wildlife Fund (WWF) and has traveled extensively to raise awareness through environmental education about the Islamic duty and perspective towards conservation.

His keynote address was entitled “The Environment and the Challenge of the Emerging Order” and was jointly presented with Elder Cat Criger; a teacher and mentor from the Six Nations People of the Longhouse. The goal of the session was to discuss the importance of preserving, fostering and respecting the environment through linking current issues with the traditional prophetic teachings and providing practical measures to live a more eco-conscious lifestyle.

Dr. Khalid opened by providing context of the environmental issues plaguing the planet from the growing tar sands projects in the Canadian west to shrinking rainforests in the developing world. Muslims represent a considerable driving force on the world stage and can play a significant role in finding solutions. However, this consciousness starts and an early age and he calls for environmental education to be incorporated into the Islamic curriculum so that the younger generation can instinctively view elements of nature as signs from Allah.

From an Islamic perspective, the Muslims response to the environmental crisis should incorporate four elements.

1)      Tawhid – Unity principle

2)      Fitra – Principle of natural state

3)      Mizan – The balance principle

4)      Khalifa – The responsibility principle

Recognizing that Allah created everything on the planet and that we are all interconnected is imperative in Islam. There is originality in creation; however there is also a pattern in design which is a sign of unity between humans and other animals. There is also the intellect that Allah has bestowed upon us, that enables us to recognize the balance of nature.  Over-exploitation and waste upsets this balance and disregards the bounty provided to us. We all have a responsibility to maintain the planet as stewards and will be held accountable for our actions towards it.

Elder Cat Cringer reiterated several of the common elements between Islam and some of the beliefs of the First Nations People. There is a deep respect for Mother Earth, as all provisions are offered from the natural environment. Many of the First Nations cultures form matriarchal societies that hold a deep reverence to the earth similar one holds towards their mother as a nurturer and provider. Prayers or offerings are made before going on a hunt or cutting down a tree to thank their spirit for this sacrifice and careful attention is taken not to exhaust the resource or waste any portion of the gift. Cringer closed by sharing their belief of honouring the sun as a reminder to walk “on a good path.” Just as the sun nourishes the planet, we should take care to spread this warmth as we go about our day. The spirit of Mother Earth is always present and sees your actions, so the sun is a constant reminder to do what is good and avoid what is wrong.

Early Spring Not Good News

By Omar Mahfoudhi

There is no denying that spring has sprung quite early this year. The summer-like conditions in early March, for some, were a welcome relief from winter. For others, however, it was an ominous warning of what is to come.

The debate over climate change and global warming has been going on for over half a century – ever since scientists confirmed the process of heat from the sun being trapped in a gaseous layer around the earth, or the greenhouse gas effect.

Without delving into too much history, the discussion about climate change and global warming, to say the least, has evolved over the past few decades; involving science and the scrutiny of it, politics and its sleaze and public opinion, pertinently founded or not.  The truth is something has been changing. And the question is what can we do to mitigate the impacts of these changes, if at all?

But first, what is climate change? And is it different from global warming?

Climate change and global warming are two dynamically linked phenomena. As global temperatures rise, they affect climate conditions around the world. Additionally, warming is only one manifestation of climate change; one of a series of changes that takes effect as the planet moves into a new climate condition.

In addition to warming we will see more frequent and more violent storms, a shift in oceanic currents, and change in precipitation levels around the world, and of course a swing in seasonal changes as we have seen this year. However, that is not where the effects stop. These changes in climate and the increased temperatures can, have, and will directly and indirectly impact many other aspects of natural systems and human lifestyle.

The Ottawa River, for example, had on record the earliest dates of ice free waters as April 10th. This year we saw the Ottawa River ice free on March 21. That’s 20 days early. We were in our backyard this year, as early as March 12, gardening with fully thawed top soil. These are some of the localized ground conditions you may have noticed.

So why is this a problem?

The first thing that comes to mind when we are talking about early spring is that life regenerates much earlier. This might be great for gardens and even for food crops. In reality, many plants require a gradual increase in temperature for proper germination and flower blossoming.

On the flip side, those of us with hay fever are suffering a little earlier this year, as record-breaking March temperatures push pollen counts sky-high.

Second, this very early regeneration of life applies equally to pests. On top of that, pests are much hardier than the crops and plants they feed on, while pollinators are not so hardy. With offset blossoming and pollinating schedules and a stronger pest presence comes a greater stress on food crops. This would lead to an increase in the use of artificial pollination, fertilizers, and pesticides, at the very least, if not also a stress on food security for some crops.

You may have heard of two pests: the Asian Longhorned Beetle and Emerald Ash Borer. The latter two having delivered a crippling blow to the Canadian timber industry. Unlike human beings who, through the use of technology and behavioral modifications, are able to inhabit whatever part of the earth we choose, flora and fauna are at the mercy of their surrounding environment. Plants, animals, fungi, even bacteria, are confined to the habitats they are best suited. The single largest environmental limitation of living creatures is their ambient temperature.

Current global temperatures rising, especially in areas such as northern Canada, where half of the world’s remaining forest exists in the form of the boreal forest. These areas hold almost a quarter of the world’s on-land carbon stores and an invasion of the Asian Longhorned Beetle could have devastating consequences. Climate change is providing favourable conditions for the migration of pests northwards and the risks to this crucial carbon sink is unfathomable. Imagine what the release of all that carbon could do to our global climate.

We do not often think much about the link between the climate and our daily lives beyond the need for an umbrella, or a toque. So something that typically escapes our thoughts is the link between our indispensable gadgetry and climate extremes. Over the last decade we have seen quite a strain on the electronic market due to extreme climate conditions like tsunamis in Asia which have affected the supply of many minerals and raw materials. If our life necessities like fruit and vegetables are risk, then so are our luxuries.

As you can see, climate change has a cascading effect on this entrusted planet and ultimately on the lives of all of Allah creatures, including our own.

All of this makes one really reflect on what Allah says in the Quran: “Ruin has appeared on the land and the sea because of what the hands of people have earned. That We may give them a taste of what they have done, that they may return (from their evil).” (Ch.30, v.41)

Quran commentator, Ibn Katheer explains that because of our preoccupation with accumulating worldly gains we will inevitability cause the destruction of the earth. It is up to us to heed this warning and make a change in the way we behave in our daily lives and be mindful of the impacts we have.

After 50 years of discussions, debates, laws, and publicity, public realization and awareness has reached an all time high. Public opinion of the reality of climate change has shifted. The fourth iteration of the National Survey of American Public Opinion on Climate Change reports that public belief that climate change is indeed underway increased by 7 per cent up to 62 per cent.

It seems that we really do need these warnings from Allah to turn back from our wasteful and glutinous ways. The true shame is on the Muslims who have had this verse sent down from Allah above. Unfortunately, like many a warning from our Creator, has been recited and glanced over without it having an impact on our hearts or our actions. Let us not be like the donkey carrying books and instead be the change we so dearly need on this earth.

Omar Mahfoudhi has a Bachelor’s degree in Environmental Sciences from the University of Ottawa. He is known amongst friends and colleagues as Green Kufi because of the green prayer cap he often sports and because he’s a Muslim Environmentalist.

Originally published online on April 6 2012 in the Ottawa newspaper, Muslim Link (Muslimlink.ca).

Photo credit from wuji9981

Globalized Eco-Islam – A Survey of Global Islamic Environmentalism

Does Islamic Environmentalism exist? That is a question posed by researchers at Leiden University in a paper entitled Globalized Eco-Islam – A Survey of Global Islamic Environmentalism. The survey published earlier this year seeks to answer who is speaking out for Islam about environmental issues (the actors) and what ideas, theories, perspectives and views are proposed (the discourses)? The researchers argue that a new type of environmental movement is emerging, Islamic Environmentalism, that includes Muslim engaged within a wide range of environmental and sustainability issues such as eco-philosophies, environmental law and eco-certified halal products and services.

The report is chronologically structured, documenting the rise of the environmental movement from the early seventies to the present, highlighting the evolution of Islamic environmental theories. It also covers Muslim environmental policy makers, interfaith platforms, civil society groups, individuals and communities, the financial and business sectors and the contributions of Islamic scholars towards the development of Islamic Environmentalism.

The findings of the review confirm that Islamic Environmentalism does exist and that it has taken on various forms over the last forty years, evolving from a more theoretical approach in the 1970’s that concentrated on Islamic theories of nature and its implications, to the last decade where these principles were put into practice. Recently it has spread to larger and more receptive audiences that aim to Green their Deen, through adopting renewable energy, clean technologies and sourcing organic and/or regionally grown food.

The survey summarizes the approaches taken by the Muslim community under the umbrella of Islamic Environmentalism. These include:

1)      Theological and Islamic law based (classical normative)

2)      Mystical philosophical nature or eco-philosophy (ethical)

3)      Reform of science and technology (Islamic science)

4)      Social political reform (Eco-Islamist)

5)      Land-water resource management, nature conservation (conservationist)

6)      Green lifestyles and the economy (Green Deen)

7)      Sustainable Islamic Finance and economics, commerce and trade

While the researchers readily admit that this is a snapshot of a developing movement, there is great potential for further research to be conducted, especially in capturing grass-roots projects and initiatives already in place but not documented in the developing world. Leiden University will continue research into the area Islamic perspectives on sustainable development and currently has a proposal before the Netherlands Scientific Research Fund.

Green Tips from the Sunnah

Grand Mosque, Abu Dhabi

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)!

Shaikh Ahmad Kutty graduated in the traditional Islamic sciences and received the ijazah (certification) of al-Faqih fi al-Deen (jurisprudence) from Islamiya College Santapuram, a leading Islamic institution in south India. Kutty has served on the Fiqh Council of North America, the pre-eminent Islamic law body on the continent. He has served as Imam and resident scholar at various institutions in Montreal and Toronto, including Toronto's Jami Mosque and the Islamic Foundation of Toronto.

Photo credit from Jenny Mackness

Green Khutbah across North America to mark Earth Day

By Muneeb Nasir

Muslims across North America will be commemorating Earth Day with a major campaign that will see Imams deliver a ‘green’ sermon on Friday, April 20 to raise awareness on the environmental challenges facing humanity.

“The ‘Think Green Khutbah Campaign’ has been launched to challenge Muslims to become stewards of the Earth and its environment by making changes to their daily routines,” Muaz Nasir, the publisher of the Canadian environmental website, Khaleafa.com and one of the organizers of the campaign, told IQRA.

“We are encouraging mosques, schools, universities and Islamic Institutions in North America to devote their Friday Khutbah to celebrate the blessings, graces and beauty of all of Allah’s creation and to raise awareness on the environmental challenges facing humanity,” Nasir added.

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

The Islamic Society of North America (ISNA) is urging Imams to join the ‘Think Green Khutbah Campaign’ and asking Muslims across the continent to make small changes in their lives.

“We do not have to take drastic action, every little bit helps,” ISNA states in its press release. “Let’s take this day to reflect on new ways we can “go green” this year to help reduce waste and protect our planet.”

Professor Tariq Ramadan, currently on a U.S. lecture tour, told IQRA that he endorses the campaign and commended the organizers for coordinating Muslims across the continent to speak out on the environmental crisis facing humanity.

In support of the campaign, the popular women’s publication, Azizah Magazine is asking North American Muslims to take the “How Green are you” survey on its website. (https://www.surveymonkey.com/s/Azizah_Green)

“Azizah is taking this opportunity to raise awareness about our responsibility to the Earth and its environment,” states Azizah Magazine. “This survey will show how diligent we are about that responsibility.”

As part of the campaign, Muslims will be asked to consider their current lifestyles and to make changes.

“This year’s ‘Think Green Khutbah Campaign’ challenge is to request all Muslims to live according to the 3 S plan:  live a simple life, live a sustainable life and live as stewards of the environment,” said Muaz Nasir, Publisher of Khaleafa.com.

Imams across the continent, from Los Angeles to Boston, New York, Washington DC, to Toronto and Ottawa will be delivering a message that will remind their congregations of the Qur’anic message to be stewards of the earth and its environment.

“The Qur’an describes the believing men and women as those who ‘walk on the Earth in humility’,” stated ISNA in its press release.

“The Earth and all its bounties are a gift from God and many scholars have interpreted this verse to mean that respect for and preservation of the earth is not only the obligation of Muslims but is also a way for us to show humility and respect towards God for His many blessings,” ISNA added.

Meanwhile, many groups across North America will mark Earth Day by taking part in recycling projects, clean-up days, and tree planting initiatives.

One such group is CivicMuslims (http://www.civicmuslims.ca/event/tree-planting/) in the Toronto suburb of Mississauga which will be joining the city in its tree planting effort on Saturday, April 21.

Muneeb Nasir is a well-known community activist, writer and public speaker on religious and societal matters and is highly respected for his knowledge and involvement in religious and current affairs.

He is the Managing Editor of the online magazine website, Iqra.ca, which provides a Muslim perspective on current issues  and a freelance contributor to a number of online web sites. He was the Managing Editor of the IMPRINT newspaper and Editor of the community magazines, AN-NUR and Al-Basheer

Think Green Khutbah Campaign 2012

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In commemoration of Earth Day, Khaleafa.com has launched the ‘Think Green Khutbah Campaign’ to take place on Friday, April 20, 2012. The goal of this campaign is to challenge Muslims to become stewards of the environment by making changes to their daily routines.

To mark this event, we are encouraging mosques, schools, universities and Islamic Institutions to devote their Friday Khutbah to celebrate the blessings, graces and beauty of all of Allah’s creation and to raise awareness on the environmental challenges facing humanity.

This year’s ‘Think Green Khutbah Campaign’ challenge is to request all Muslims to live according to the 3 S plan:

a)    live a simple life

b)     live a sustainable life

c)     live as stewards of the environment

Please visit the website, http://khaleafa.com/greenkhutbah/, for more information and where you will find links to resources which can provide you with ideas and information to prepare the Khutbah or to engage your congregation.

Please sign up online if your organization will join the campaign and if you will be delivering a Khutbah on the environment on Friday, April 20th, 2012.

Faith Values and Sustainable Development

The United Nations Educational, Scientific and Cultural Organization (UNESCO) recently released a new document entitled “Exploring Synergies between Faith Values and Education for Sustainable Development.” This collaboration with Earth Charter International and the University for Peace examines the relationship between sustainable development and faith values and places an emphasis on the role they play in creating a sustainable planet.

The paper presents 17 articles from the Abrahamic, Asian and Indigenous Traditions focusing on various roles, contributions and responses of faith groups towards the goal of sustainable development. Two articles were presented from the Islamic perspective; Sustainability in Islam by Zabariah Haji Matali and Sustainable Development in a Muslim Context by Dr. Muhammad Nouh.

Zabariah Haji Matali is the Chief Executive Officer of the Islamic Information Centre in Malaysia and has worked extensively in the ENGO sector in the county. Her previous post as General Manager at AZAM saw her promoting sustainable development from a business perspective.  In her article she highlights eight guiding principles outlined in the Quran surrounding sustainability and goes into detail examining their importance. These are:

1)      Adl (Justice) - governing human relationships and other living creatures;

2)      Mizan (Balance) - governing not only human social and economic relationships but also the environment, especially in ensuring the equilibrium of nature, use of resources and life cycle of all species;

3)      Wasat (Middleness) - choosing the middle path in economic planning, social conduct, scientific pursuits, ideological views, material, water and energy consumption;

4)      Rahmah (Mercy) - governing all aspects of human relationships and treatment of all living animals, plants and insects including micro-organisms;

5)      Amanah (Trustworthiness and custodianship) - Humankind is considered to be a trustee appointed by the Creator, for all earth’s assets;

6)      Taharah (Spiritual purity and Physical cleanliness) - generating contented individuals through spiritual purity, conscious of the presence of his/her Creator, that would result in a balanced society, living in harmony with the environment; cleanliness that would generate a healthy society devoid of air and water pollution, as well as generating a clean economy devoid of usury and deceitful marketing techniques and business transactions;

7)      Haq (Truthfulness and Rights) - Truthfulness in all dealings that recognizes the respective rights of others (humans, animals and plants)

8)      Ilm Nafi’ (usefulness of knowledge and science) – Knowledge, whether theological, scientific or technological, must be beneficial to others (individuals and society) including future generations.

Zabariah concludes with a call to action, especially when it comes to governing access to water for current and future generations as it is an issue with a profound impact in the Islamic world.

Dr. Muhammad Nouh is currently a faculty member at the Islamic Sciences International University in Jordan. He previously served in the Jordan Civil Defense as Mufti and is a Friday preacher and Arbitrator in the Jordanian courts. In his article he approaches sustainable development from a multi-dimensional process that puts economic and social development on one side with the environment on the other. Maintaining this delicate balance involves five components which he elaborates within his article. They are:

1)      Honoring human beings

2)      Comprehensiveness of the Environment

3)      Balance

4)      Limited Resources

5)      Environmental Protection

He closes by providing context within Islamic jurisprudence concerning sustainable development with the overarching theme of “Do no harm.” This means not harming access to vital resources such as water, through pollution, contamination or overuse that would negatively affect both humans and animals alike.

UNESCO is the English acronym for the United Nations Educational, Scientific and Cultural Organization. Its constitution was adopted by the London Conference in November 1945, and entered into effect on the 4th of November 1946 when 20 states had deposited instruments of acceptance. Canada was one of these 20 original Member States, and has been an active member ever since. UNESCO’s main objective is to contribute to peace and security in the world by promoting collaboration among nations through education, science, culture and communication and information.

Photo Credit from: Earth Charter Initiative

Our Moral Voice Must be Loud on Climate Change

By Muneeb Nasir

“The moral voice needs to be loud and not marginalized,” she said. “We tend to deal with climate change as an environmental, economic, scientific or technological issue, but how often do we deal with it as a moral issue.”

May made the remarks while delivering the keynote address at the Green Awakening Network (GAN) and Greening Sacred Spaces (GSS) Fourth Annual Forum, “Green Choices for Faith Communities“, held at the Noor Cultural Centre in Don Mills on Sunday, March 25, 2012.

Elizabeth May decried the Canadian government’s environmental policies and track record.

“I recognize the importance of the separation of church and state – currently, I don’t think that is our challenge,” she said. “Our current challenge is the separation of oil and state.”

May stressed that the climate change crisis requires that political partisanship be put aside in favor of cooperation.

In her welcoming remarks, the President of the Noor Cultural Centre, Samira Kanji, told the gathering that the Centre is a place for learning and the celebration of culture, while respecting the diversity in peoples and religions as directed by the Qur’anic verse, “We have created you male and female, and have made you into nations and tribes, in order that you might come to know one another.”

The two sponsoring groups, Green Awakening Network and Greening Sacred Spaces, said that the purpose of the forum was for faith communities from the Greater Toronto Area to come together for ‘a day of inspiration and practical help’, especially those ‘wishing to seriously take their commitment to ‘live with integrity’ in creation.’

The forum included a series of six workshops in three tracts – Eco-Justice, Eco-Spirituality and Eco-Practice – as well as, displays from vendors offering environmental products and services.

Two churches were recognized with the Greening Sacred Spaces Awards for their efforts to green their congregations.

This year’s award recipients were the Newtonbrook United Church and St. Gabriel’s Passionist Parish.

“Greening Sacred Spaceshas an important mission of helping faith congregations to green their buildings and communities,” said Donna Lang, Toronto Representative of Greening Sacred Spaces, in announcing the awards. “It is our belief that faith communities are the lighthouses of environmental hope and change.”

In the workshop on Reconnecting with the Heart & Spirit: Pathways and Experiences, Dr Mishka Lysack, an assistant professor at the University of Calgary, looked at ways for those passionate about eco-justice to sustain their work and ongoing engagement.

“One of the more promising ways of encouraging environmental citizenship lies in cultivating the growth of biophilia, what the Harvard biologist, E.O. Wilson, calls the innate ‘urge to affiliate with other forms of life,’” said Professor Lysack.

He noted that signs of biophilia are found in a human’s love of life, “Think of a child who is irresistibly drawn to an animal or stories that are filled with animal characters or plants or natural landscapes.”

In the workshop on Pipelines, Petitions and Public Witness: Current & Emerging Issues for Canadian Faith Communities, John Dillon, Economic Justice Program Coordinator of KAIROS looked at ways faith communities can follow up on the Inter-Faith ‘Call for Leadership & Action’ issued last October.

The Alberta tar sands, its impact on the environment and rights of Indigenous Peoples, were highlighted in this session.

“We are at another moment in our history where we need to re-establish out treaty obligations with Indigenous Peoples,” said John Dillon.

This sense of being at a pivotal juncture with regards to environmental stewardship, and drawing from history and values to respond to the climate crisis, was a common thread through the afternoon’s proceedings.

In her keynote address, Elizabeth May asked the audience to reflect on the common values and characteristics that have defined Canada.

Quoting Canadian author, John Ralston Saul, May described Canada as being underpinned by First Nation values, and influenced by the wilderness and sense of collectivism.

“Canada is about taking care of each other and not about selfish individualism,” she said.

The Green Awakening Network (GAN) is a group of congregations of the United Church of Canada in the City of Toronto that come together to share ideas and experiences, in partnership with others, on how to respond to the challenge of climate change and how to reduce our “carbon footprint.”

Greening Sacred Spaces (GSS) is a practical program developed by Faith & the Common Good group to assist faith communities in greening. Faith & the Common Ground (FCG) is an interfaith/intercultural network formed in 2000 to engage faith communities and civil society organizations in eco-sustainability, economic and social justice and health.

“Our thanks go to the forum’s gracious hosts at the Noor Centre; to the presenters, exhibitors and volunteers who generously contributed their time and energy and to the participants whose enthusiasm and critical perspectives made the forum a success,” GAN-GSS said in its post-event press release.

Muneeb Nasir is a well-known community activist, writer and public speaker on religious and societal matters and is highly respected for his knowledge and involvement in religious and current affairs.

He is the Managing Editor of the online magazine website, Iqra.ca, which provides a Muslim perspective on current issues  and a freelance contributor to a number of online web sites. He was the Managing Editor of the IMPRINT newspaper and Editor of the community magazines, AN-NUR and Al-Basheer

Muslims Look to Green their Community

 

By Muneeb Nasir

What is your concept of a green community?

This was one of the questions posed at a roundtable discussion of Canadian Muslim environmental leaders and activists held on Sunday, March 18 at the University of Toronto’s Multi-Faith Centre.

The event titled Think Green: Creating Sustainable Communities brought together community activists to discuss what it means to green the Muslim community, as well as, how to identify and implement environmental initiatives within a diverse community.

“While there has been some success in practicing the Islamic teachings surrounding the environment, there lacks a central forum among Canadian Muslims for the exchange of ideas and recognition of our community’s accomplishments,” Muaz Nasir, one of the organizers of the roundtable, told IQRA.

Nasir is the Publisher of the ecological website, Khaleafa: A Sacred Trust (www.khaleafa.com), which spearheaded the event along with the Muslim Students’ Association, University of Toronto-St George and the Muslim Presence Network; IQRA.ca was the media sponsor.

The roundtable participants engaged in a lively discussion that was framed by three questions:

1) What is your concept of a Green Community? (mosques, community centers, educational institutions, workplace, etc.)

2) What projects or initiatives would you like to see implemented in your community? 3) What are potential/experienced limitations that might exist within our community?

The organizers hope that the input from the roundtable would provide the basis and impetus for moving forward with a green agenda for Canadian Muslims.

The program included a presentation by Asma Ali, another organizer of the roundtable and a representative of Greening Sacred Spaces.

Ali outlined some of the programs that are being offered by Greening Sacred Spaces to Faith communities.

Ali told the gathering that Greening Sacred Spaces is a practical program to assist Faith communities with both the educational and spiritual dimensions of greening as well as the "how-to" side of audits, retrofits and generally reducing the faith community's footprint.

Muaz Nasir also spoke briefly on some practical actions that can help in creating sustainable communities – through water conservation, waste reduction and protecting natural resources.

He hopes that Muslims can highlight the contributions Islam can bring to environmental awareness.

“Many Muslims are revisiting their faith in an effort to identify the contributions Islam can bring in promoting greater environmental awareness,” he said.

Muneeb Nasir is a well-known community activist, writer and public speaker on religious and societal matters and is highly respected for his knowledge and involvement in religious and current affairs.

He is the Managing Editor of the online magazine website, Iqra.ca, which provides a Muslim perspective on current issues  and a freelance contributor to a number of online web sites. He was the Managing Editor of the IMPRINT newspaper and Editor of the community magazines, AN-NUR and Al-Basheer

Upcoming Event: Think Green - Creating Sustainable Communities

 

Event Details: As interest in the environmental movement continues to grow, many Muslims are revisiting their faith in an effort to identify the contributions Islam can bring in promoting greater environmental awareness. Muslims across the world have quickly adopted and adapted the green movement; spearheading new projects in their own communities and collaborating with other faith groups to address a broad range of common issues, ranging from animal rights to water management. Within Canada, Muslims are already involved in a diverse range of projects aimed at encouraging conservation, reducing waste and participating in ecologically-sensitive consumption. While there has been success in practicing the Islamic teachings surrounding the environment, there lacks a central forum for the exchange of ideas and recognition of our community’s accomplishments.

Khaleafa.com in association with Iqra.ca, Muslim Presence and the Muslim Students Association at the University of Toronto will be hosting a roundtable event to discuss ways Muslims can create sustainable communities in their mosques, community centres and educational institutions. This networking event will bring together those involved in the environmental field to exchange ideas and develop infinitives’ that could be undertaken in our local communities.

Registration: To assist in planning, we ask that you register prior to the event at www.khaleafa.com/ThinkGreen. There is no cost associated and the event is open to the public. Please note, spaces are limited.

Date: Sunday March 18th 2012, 1-3pm

Location: Koffler House (569 Spadina Ave), otherwise known as the Multi-Faith Centre, is located on the north-east portion of Spadina Crescent, north of Russell Street and south of Wilcocks Street on the University of Toronto, St. George Campus.

TTC On the Bloor line, the closest subway stop is Spadina station. Walk south on the east side of Spadina Avenue from Spadina subway station.

On the University line, the closest subway stop is Queen’s Park station. Take the College streetcar west from Queen's Park station, exit at Spadina Avenue, and walk north on the east side of Spadina Avenue.

Parking Surface parking is available across from the Multi-Faith Centre and can only be accessed from the north end of Spadina Crescent. Underground parking is available on Huron Street, just north of College Street.The entrance to this lot is on the east side of Huron Street, between Russell and College Street.

If you have any questions or require special accommodations, please contact: info@khaleafa.com.

About:

Khaleafa.com is a Muslim environmental website promoting environmentalism through the teachings of Islam. The goal of this website is to reignite the discourse surrounding the Islamic approach to environmentalism and to draw upon the essence of these teachings, emphasizing the movement from a Canadian perspective.

IQRA.ca is an online magazine based in Toronto, Ontario, Canada. It provides an ethical perspective with a Muslim focus on current events and contemporary issues and aims to attract ‘people who reflect’.

Muslim Presence is a network promoting common values and active citizenship based on a contextualized reading of Islam, an open identity, and a harmonious co-existence within this society.

Community Gardens: Green Faith in Practice

 

And it is He who sends down rain from the sky, and We produce thereby the growth of all things. We produce from it greenery from which We produce grains arranged in layers. And from the palm trees - of its emerging fruit are clusters hanging low. And [We produce] gardens of grapevines and olives and pomegranates, similar yet varied. Look at [each of] its fruit when it yields and [at] its ripening. Indeed in that are signs for a people who believe. (Quran, 6:99)

We may be in the depth of winter across Canada, but to many gardeners, this is the time of year to plan for the upcoming season. Local community groups are also preparing for the advent of spring and are putting final touches on proposals for gardening projects on open roofs, parking lots and empty fields within their neighborhoods.

Community gardens have begun to flourish in recent years, especially within urban centres. While collective gardening is not a new phenomenon, it has taken root and evolved beyond local parks, schools and recreation centres to include underutilized regions of the city such as vacant lots and hydro corridors.

The emerging movement towards growing and purchasing local, organic produce has generated interest in community gardens, especially in cities where residents lack access to arable land. There have also been several health scares over the last few years over contaminated produce which has fueled the drive for organic products. Aside from the health benefits of eating naturally grown produce, the movement as a whole has created several positive impacts in the communities they serve, including revitalizing neighborhoods and fostering a new generation to make  more conscious food choices.

Places of worship have also been looking at developing community gardens to serve both their congregations and the general public. Generally their facilities are situated on large open lots that are able to be easily converted into small-scale gardens or into larger agricultural plots. The congregations they serve also possess a diverse range of skills that are able to build, create and maintain an ongoing garden.

After the garden is established, it becomes a beacon for the community by providing educational and recreational opportunities for children and seniors, raises awareness about how our food is grown and physically connects the spiritual teachings with the natural word. The produce that is cultivated can be donated as a fresh alternative to local food banks or used in soup kitchens to feed those less fortunate.

While the initial push has mainly been from churches, community gardens are now beginning to become established within mosques as well.

The Winnipeg Central Mosque teamed up with the Daniel McIntyre / St. Matthews Community Association to start an urban community garden in 2011. The project was constructed within the parking lot and now contains eleven raised beds and three decorative planter beds. The goal of the program is to “encourage environmentalism and to create a safe and welcoming space where families and individuals can enjoy community connectivity through organic urban gardening.”

The Islamic Society of Kingston also launched their own community garden initiative called Gardens of Mercy. The mandate of the project was to encourage “a more efficient and sustainable way of providing healthy food to those in need.” There were several goals of the program which include:

• Helping our hungry neighbors in Kingston by providing them with fresh, local produce;
• Learning about gardening, which can help us in starting a garden at home;
• Appreciation of nature, the environment and Allah's blessings upon us;
• Opportunity to welcome other faith and cultural groups to take part in this project and work together for a good cause.
• Gaining the pleasure and mercy of Allah by being merciful to others.

While there are many benefits to community gardening, there is also a lot of preparation that goes into developing and planning before the first shovel hits the ground. This includes forming a dedicated team to take ownership of the garden, developing and designing the site, taking an inventory of the materials needed, securing the necessary funding and ensuring continued support for the garden in future years.

There are many resources available for those looking at creating a community garden at their mosque. Recently, the Noor Cultural Centre held a workshop entitled A Beginners Guide to Urban Farming, presented by Young Urban Farmers. Their organizations website provides a wealth of information on edible gardens, plants ideal for urban environments, soil management and pest control.

The Toronto Region and Conservation Authority also held a workshop this past fall entitled Creating a Community Garden at your Place of Worship. There they presented resources from the David Suzuki Foundation which includes information on planting native species and attracting pollinators to your garden. They also went through a workshop module from Food Share, which guides you through the steps in recruiting and securing funding for the development of a community garden.

Whether your mosque plans to develop a small rooftop garden with a couple of planters or a large area with several dozen plots, there are key elements that should be considered in the planning phases. The Halifax Garden Network effectively summarizes these steps which include:

1. Organize a meeting of interested people 2. Form a planning committee 3. Identify all your resources 4. Find Financial Support 5. Choose a site 6. Design the garden 7. Prepare and develop the site 8. Make the Garden Accessible 9. Create membership guidelines and put them in writing 10. Keep in touch with each other

Community gardening is a rich and rewarding experience that allows you to share the joys of the outdoors while meditating over the signs of Allah’s creation. The initial investment multiplies in the following years and creates a lasting legacy that can be enjoyed by all in the community. For more information, please visit the following resources below:

Young Urban Farmers

Food Share

Halifax Garden Network

Photo Credit from: Torontoist

‘Green’ Talk and Call for Action at RIS in Toronto

by Hind Al-Abadleh

Attending the 2011 Reviving Islamic Spirit (RIS) Convention in Toronto was an intellectual and spiritual treat to environmental activists in the Muslim community.  For the first time since its launch in 2001, highly respected and well-informed Muslim scholars addressed the attendees in their 40-50 min lectures on the green dimension of Islam, the moral and ethical imperative of protecting the planet, advocating for animal and workers rights, and the need to critically examine our lifestyles in light of the dominant unjust economic system.

The theme this year was “Control, Chaos or Community: Three Ways, One World, Our Choice,” which had a record-breaking 20,000+ people in attendance, not counting those who tuned in for live streaming over the internet.  Below a summary is provided from my personal notes from the lectures delivered by Dr. Umar F. Abdalla, Professor Seyyed Hossein Nasr, and Shaykh Hamza Yusuf Hanson.

Under the theme “Noah’s Ark or the Titanic: The Navigational Value of a Moral Compass,” Dr. Umar F. Abdalla focused his talk on the role that we should play in addressing the environmental crisis facing humanity.  “Today’s luxuries are tomorrow’s disasters,” he stressed.  Dr. Abdallah got to the heart of the issue by stating that “we are extremely inefficient and extremely wasteful.”  He reminded the audience that we have what it takes to make a difference in the world.  The important tools we need are intellect, an ethical way of life and knowledge (in Arabic Aql, Deen, and Ilm).

Dr. Abdallah called the attendees to challenge inhumane practices to animals raised for food.  He reminded them that God – the Almighty - created this world as a garden for animals and as faithful stewards of God on Earth, we should not turn it into hell for them. “Even pigs, we –Muslims - don’t eat pigs, but we should not be silent on the filthy environments in which they are raised for food.”

Dr. Abdallah stressed that it is a moral and an ethical obligation stemming from clear commands in the Quran and rich prophetic traditions that describe animal rights.  He also alluded to the centrality of water in Islam and the highlighted the legal instruments in Islamic law that were derived to govern access to this natural resource by humans and animals, and protect it from pollution and contamination.

Dr. Abdallah emphasized that in our time and age, translating principles to action is possible and invited people to learn more about permaculture.  He stressed that it is a proven system that can be implemented in the inner city, in the suburbs and rural areas, which can bring back to life dead lands for farming and inner cities plagued with violence and other social ills.

Later in the same evening, Professor Seyyed Hossein Nasr gave a lecture under the theme “Changing the Present, Dreaming the Future.”  Professor Nasr is the author of the book “Man and Nature” that came out in the same year as Rachel Carson’s “Silent Spring” in the sixties.  His lecture at RIS was on “Man, Nature and the Environmental Crisis from an Islamic Point of View.”  He started by stating that Muslims inside and outside of the Muslim world are starting to pay attention to this matter.  He stressed at the beginning of his talk to not be fooled by the rhetoric of some politicians who dismiss environmental degradation and global climate change as being serious and urgent issues that need to be dealt with.  Professor Nasr said such attitudes are based on a “suicidal view of the nature of human existence on this earth.”

He highlighted the universality of the environmental crisis in that no one can evade from it, and gave an example of how people in Indonesia have been impacted by the contamination from the nuclear reactor in Japan this year.  He criticized that of all the subjects that people discuss, addressing the environmental crisis is at the bottom of their concerns.  This shows that humans are not attuned to the most essential, which is “the condition of our life on earth and how we are going to survive as human beings.”

Dr. Nasr stressed that the urgency in addressing the environmental crisis should be more than that of the economic crisis inflicting the world today.  Deep down, the current economic crisis is a consequence of what humans have done to the environment in the name of “economic progress and development.”

He emphasized that the environmental crisis will continue unless there is a “profound paradigm shift in what the modern man considers himself and the world to be.” It means “a death to what we think we are and a birth to what we really are.”  Dr. Nasr acknowledged the difficulty in doing so and said that this is the reason why the rest of the world, Muslim and non-Muslim, is developing by blindly following the model of the Western industrialized world; which has experienced firsthand environmental degradation since the industrial revolution.

Dr. Nasr focused the rest of his lecture to highlight how the Islamic world produced a civilization that was in harmony with the natural world and has “a long tradition of dealing with nature in a rational and scientific way.” Muslim intellectuals have written scientifically, philosophically, mystically, legally and judicially about nature and humans relationship to it.  This is in contrast to Western association of civilization and modernization with unlimited growth, even at the expense of the destruction of nature.  And the latter explains the delay in reaction to addressing the environmental crisis.

He invited people to examine the condition of the remaining traditional towns and cities in the Muslim World (such as Fes in Morocco and Isfahan in Iran), with that of contemporary towns and cities in the Muslim and Western worlds.  Traditional cities were built in complete equilibrium and harmony with the natural world and could survive for centuries because they were built to efficiently use natural air circulation, water, space and light.  This is in contrast to modern buildings that require a lot of energy to cool in the summer and heat in the winter.

Dr. Nasr elaborated on the meaning of Quranic verses that discourage and warn against ‘corruption on the Earth’ (see for example 2:11-12, 2:60, 7:74, 7:86, 7:103, 11:85, 26:183, 28: 77). The ‘corrupt’ human being is the one who does not respect the rights of God’s creation.  In doing so, he does more serious damage than the cruelest killings of human beings or the most abusive forms of economic transactions.

Dr. Nasr emphasized that every creature has a right and that we – as humans - have no right to deny them that.  He highlighted that the Quran contains “a complete cosmology, a philosophy of Nature in which Nature participates, not only in our lives, not only serves us, but also participates in our spiritual life.”  He quoted a beautiful line of poetry by Jalaluddin Rumi in Persian that translates to:

“If only the world of existence has tongues, then it could lift off all the mysteries of God”

Such is the Islamic view of Nature that needs to be revived.  Our role as God’s vicegerents of Earth is mainly to act as protectors of creation.  Hence, it is a religious duty to protect elements of Nature.  The Divine Shariaa contains references to the protection of non-human elements of nature alongside those that describe our duties to God and fellow human beings.  Examples include, but not limited to, clear prohibition to polluting rivers and cutting fruit trees because these activities are sins in Islamic law.

About the future, Dr. Nasr said that God gave us intelligence to plan, and hence we have to:

-rethink man’s relationship with nature from an Islamic point of view that starts with a profound critique of the western worldview of nature

-reformulate, in a language that is understandable by youth, Islamic teachings concerning nature written in Arabic and Persian poetry

-revive Islamic science and technology in areas like agriculture, irrigation and architecture; and integrate elements from western science and technology that are in line with the core of Islamic worldview of nature.

-formulate “an Islamic ethics and metaphysics of nature.”  The word “metaphysics” refers to a view of the nature of reality.  “To be ethical while considering all animals to be machines because someone in high school told me so is very superficial.”

-concern for the environment has to become a central concern for Muslims.  We need religious scholars and leaders to preach to the vast majority of Muslims about their religious duties towards the environment. These are duties towards God, ourselves, children and grandchildren.

The following day, Shaykh Hamza Yusuf Hanson of Zaytuna College in California delivered a thought-provoking lecture on “Sharing Success: Fair Trade Commerce for a Better World.”  He narrated the history of the fair trade movement in North America that was started by a Mennonite woman who visited Central America and voiced her concerns over the exploitation of farmers.

Shaykh Hamza highlighted that the comfortable and relatively cheap lifestyle of the average person in North America is at the expense of the pain and suffering of farmers, children and workers in Asian, African, Central and South American countries that lack labor laws.  This is how slavery in the 21^st century looks like.  He challenged people to think of the person who collected the cocoa and coffee beans before consuming and enjoying these products.  He then expanded the list to include all cheap and mass produced goods that are imported to North America from the aforementioned countries.

As a trained scholar in traditional Islamic teachings, Shaykh Hamza called upon the Muslims to resist this unjust dominant economic system. He started by reflecting on the life of Prophet Mohammed – peace and blessings of God be upon him - before revelation as a shepherd in his youth and then a merchant in his adulthood.  As a shepherd he learned to take care of his flock and to protect them from wolves, which were skills he utilized to spread the message of Islam.

Merchants by far are the most important members in society because they are at the heart of the commerce and economic systems.  He said trustworthy merchants are at the ranks of martyrs on the Day of Judgment.  He said commerce teaches manners in dealing with other people. If a merchant wishes to be successful, they have to be patient, kind, and keep their word with customers.  Prophet Mohammed was known among non-believers and even his enemies as the ‘Truthful and Trustworthy’ one.

Shaykh Hamza drew upon the rich Islamic tradition that provides the legal and spiritual framework for building economic systems that are based on social justice, transparency, mutual agreement in profit making, and financial solidarity in times of crises.

Shaykh Hamza acknowledged that it will take time for the Muslim communities in North America to step up to the challenge and provide alternatives to the larger communities.  In the mean time, he encouraged attendees to look and support alternatives that are socially just, based on fair trade and locally produced. This may be through farmers markets or local businesses that genuinely care for the people who make the products we consume.  He encouraged us to move our money from big banks, use cash instead of credit cards, support local banks, credit unions, invest in corporations that are socially conscious, and boycott those with an agenda to make profit without regard for people, animals or the environment.

Below is a list of websites the speakers referred to during their talks:

Permaculture: http://permacultureprinciples.com/

Resources on http://www.nasrfoundation.org/audio/Environment

Stanford University study on the Global Coffee Trade:

(http://www.probeinternational.org/coffee/global-coffee-trade)

http://fairtrade.ca/

History of Fair trade: http://www.fair-trade-hub.com/history-of-fair-trade.html

http://moveyourmoneyproject.org/

Documentary called Fat, Sick & Nearly Dead (Extended Trailer: http://www.youtube.com/watch?v=Gv3vEXy_EwU)

Dr. Hind Al-Abadleh is an associate professor of Chemistry at Wilfrid Laurier University in Waterloo, ON.  She could be reached via email: halabadleh@wlu.ca

The Muslim 500 Project Recognizes Environmental Achievements

 

The Royal Islamic Strategic Studies Centre, an international Islamic non-governmental organization, recently released its report of the most prominent Muslim leaders of 2011. The Muslim 500 is an annual publication that provides insight into some of the most influential Muslims in the Islamic world. The selected individuals range across 14 categories including the sciences, business, technology, media and the arts. Those nominated were reviewed based on their qualitative and lasting effects in their field and many have demonstrated cumulative achievements over their lifetime.

This year several prominent Muslim environmentalists have been featured including:

Sheikh Ali Goma’a, the Grand Mufti of the Arab Republic of Egypt, has been mentioned for his recent work in environmental sustainability. He has advocated for Muslims to safeguard our environment as a religious duty and that pollution and global warming pose a greater threat to humanity than war.  In 2009 he unveiled the Muslim Seven Year Action Plan to make Medina a model “green’ city as part of the Celebration for the Environment organized by the United Nations Development Program.

Dr. Seyyed Hossein Nasr, an Islamic Studies professor at George Washington University, has published over fifty books and over five hundred articles focusing on a variety of topics including, Islamic civilization, the spiritual void in society and the impending environmental crisis that faces humanity. He has researched into the religious commitment towards the natural environment has and has lectured widely on historical perspective of Islamic environmentalism.

Fazlun Khalid,  one of the most prominent Muslim environmentalists in the United Kingdom, is the founder of the Islamic Foundation for Ecology and Environmental Sciences. The organization conducts research and produces training materials, books and journal articles disseminating the Islamic perspective on environmental issues.

Nasheed Mohamed is the president of the Maldives and is known as one of most environmentally conscious leaders on the world stage. Rising sea levels have threatened the island nation with destruction and Mohamed has called on the international community to deal with the impending climate refugee crisis. The country has taken the lead and is on the path to becoming carbon neutral, relying solely on wind and solar power for its energy needs.

The Sultan of Oman, Qaboos bin Sa’id Aal Sa’id has also been given an honorable mention for his work in promoting environmentalism in his country. These include recognition of the Arabian Oryx Project, which saved that species from the brink of extinction, and protecting the Dimaaniyat Islands, the breeding ground of several migratory bird and sea turtle species.

For more information about the Muslim 500 Project, please visit. http://www.themuslim500.com/

Diversity in Governance: A Snapshot of ENGO’s

The environmental sector in Canada has been growing steadily over the last decade and continues to grow with recent investment in green energy and technology. The rise in environmental awareness among the general public has also meant that environmental non-governmental organizations (ENGO’s) have risen in prominence and now represent a wide variety of concerns and issues relevant to many Canadians.

But how well do these organizations represent the constituency they are serving and how diverse are they? Those involved within the environmental community gathered earlier this month at Ryerson University to address the issue of diversity in decision making and its importance as part of a joint workshop presented by DiverseCity and Maytree. Both organizations work at increasing the presence of underrepresented communities on boards, agencies and commissions to better reflect the communities they are serving.

An aging workforce and increasing immigration mean that the leadership potential for minorities is only going to increase. Currently in the GTA, minorities represent only 12.5% of board members in the voluntary sector and only 4.2% of boards in the corporate sector. With visible minorities representing closer to half the population in several urban centers, there needs to be better representation at the decision level. During the workshop the benefits of having inclusive and diverse boards were explored including generating better decisions, providing greater legitimacy, creating more effective fundraising opportunities and developing better responsiveness to the needs of the client and broader community. It was also brought up that religious inclusiveness should also be considered, as many environmental principles overlap with the spiritual aspects of various faiths.

ENGO’s face a bigger challenge in reaching this objective as minorities are already under-represented in many of the sectors within the environmental field. Several challenges arose during the discussions including geographic distribution of some industries and the demographics of smaller and rural communities. However, there are several proactive measures that organizations can take to ensure that diversity becomes incorporated into their culture. These include developing an outreach strategy, creating an effective board and fostering a culture of diversity. DiverseCity has also created a toolkit for non-profit boards to analyze their current decision-making and outreach practices.

For more information about this initiative, please visit: http://diversecitytoronto.ca/

Photo credit from Julie70