AL-MIZAN: COVENANT FOR THE EARTH

We are pleased to announce the launch of Al-Mizan: Covenant for the Earth which took place yesterday, Tuesday 27th of February, at the Media Center at the UNEP (United Nations Environment Program) compound in Nairobi under the patronage of H. E. Ms. Leila Benali, President of UNEA(United Nations Environmental Assembly) and other dignitaries. The launch was live streamed on this Channel. Al-Mizan can now be downloaded in Arabic and English from the Al-Mizan page and also at https://www.almizan.earth/.

Al-Mizan is the work of a large group of Muslim scholars from across the globe and different Islamic backgrounds led by the Islamic Foundation for Ecology and Environmental Sciences (IFEES/EcoIslam) UK, Islamic World Educational,Scientific and Cultural Organization (IESCO) Morocco, Uskudar University Turkey, Hamad University and Quranic Botanic Gardens Qatar and Anaq el-Ard Saudi Arabia. The Covenant in addition to being endorsed by the Muslim Council of Elders has been reviewed by more than 300 Islamic scholars and institutions. This endeavour was facilitated by UNEP’s Faith for Earth Coalition.

The Covenant presents an Islamic outlook on the environment in a bid to strengthen local, regional, and international actions to combat the triple planetary crises defined by the United Nations as climate change, biodiversity loss and pollution. It is a global endeavour to engage Muslims from all levels of society in the development and adoption of this call.

Environmentalism is deeply embedded in the veins of Islam. It is about personal behaviour and how it manifests itself in our association with others and also about being considerate in our relationship with the natural world and other sentient beings. 

These principles grew out of the foundations established by Prophet Muhammad into a range of rules and institutions that manifested an expression of life that was truly holistic. It was based on the Qur’an and it could be distilled into three categories namely encouraging public good, forbidding wrong action and acting in moderation at all times:

“Let there be a community among you that calls for what is good, urges what is right and forbids what is wrong, they are the ones who have success” (3: 104)

AL-MIZAN (‘Balance’ in English) is based on Surah Ar-Rahman (The Merciful) in which Allah Almighty describes the creation in its perfect balance:

"The Most Merciful,

Taught the Quran

Created Humankind

Taught him Eloquence

The sun and the moon move in precise calculation

and the stars and the trees prostrate

and the heaven He raised and imposed the balance (Mizan)

That you not transgress within the balance (Mizan)

and establish weight in justice and do not make deficient the balance (Mizan)”

(Quran 55:1-9)

Gaza: A Humanitarian Environmental Crisis

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

By: DR.KRISTIAN ALEXANDER

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Islam and the Environment talks with Green Muslims

How does a faith-based practice of Islam intersect with the environment? We’ve been exploring these questions since Green Prophet was founded in 2007 and if you stretch back to the early days you can read stories from the United Arab Emirates’ Green Sheikh, Sheikh Abdul Aziz who was a contributor to Green Prophet.

Over in the United States, Green Muslims too have a plan and purpose for sharing their love of faith and the natural world and invite the public to join in on a Zoom call on the topic of Islam and the Environment. The Zoom call on Dec. 7 at Noon, Washington DC time, is part of a monthly series with this one highlighting Islamic approaches to environmental care.

In this month’s conversation, Imam Christopher Caras (above) will share the Islamic theology for environmental responsibility, as well as specific injunctions from Islamic Law. He will briefly touch on how Muslims throughout history have worked with, and not against, their natural surroundings.

Caras converted to Islam as a high school junior in 2001 in his hometown of Peoria, Illinois. He studied Islam formally in Saudi Arabia and Malaysia, earning degrees in Arabic, Islamic theology, history, and legal theory, in the Arabic medium with honors. He worked in St Louis, Missouri for the Council on American-Islamic Relations (CAIR), and taught for a private Islamic school while serving as an imam on the Illinois side of East Saint Louis. In summer 2019, Chris became the Imam for the Islamic Center of Pittsburgh. Chris’ wife of 15 years is an accomplished Quran recital teacher originally from Pakistan. The introverted couple have three rambunctious children.

Sevim Kalyoncu will talk about the work of Green Muslims and how in that role she helps American Muslims connect with nature and recognize it as a book of God as well as understand the role of humans as khalifa, or stewards of the earth.

Growing up in Alabama surrounded by woods and creeks, Sevim discovered at an early age that her most direct connection with God came through nature. To this day, she still finds peace in natural surroundings and holds a deep concern regarding humankind’s responsibility as vicegerent of the earth. She is involved with multiple local climate action groups and dedicated to helping educate youth about the importance of environmental awareness for spiritual, mental, and physical well-being. Sevim holds a B.S. from Georgetown and a master’s degree from the University of Chicago and has many years of nonprofit experience in Washington, DC, and the San Francisco Bay Area. She is also a naturalist interpreter and a yoga instructor.

The conversation will be moderated by Melinda Krokus (pictured below), a professor of comparative religion and a student in the Ansari Qadiri Rifai Sufi Order. Sufis are a branch of Islam.

Krokus has been on the Board of Pennsylvania Interfaith Power & Light since 2018 and currently serves as Vice President. She is an Associate Professor of Religious Studies at Marywood University, where she is also Chair of the Environmental Studies program. Her scholarly work has taken her to Turkey, the Balkans, South Africa, Mauritius, and across Europe, where she has seen the effects of climate change first hand intersecting with war and its aftermath as well as political and social unrest.

Inspired by Seyyed Hossein Nasr, Sallie McFague, and the Dalai Lama at a 1991 conference called Spirit and Nature, Melinda went on to study conservation ecology and religious traditions of the world at Prescott College, Harvard Divinity School, and Boston University spending several years working for the Forum on Religion and Ecology.

As a Muslim, she has been a student of Shaykh Taner Ansari of the Qadiri Rifa’i Sufi order since 1994 and currently serves on the Board of the Islamic Center of Scranton. She has witnessed the devastating loss of adequate habitat and biodiversity on this planet take place within a clear and scientific context that increasingly understands the anthropogenic nature of our collective climate reality. She has chosen to work with PAIPL because she believes that in order to make the shift toward a planet of flourishing habitat, biodiversity, and justice, a morality driven by love and knowledge is necessary.

The event is co-sponsored by Better Path Coalition, Delaware Interfaith Power & Light, and Green Muslims. Hosts say to bring your questions. Sign up here. The event is free.

This piece was originally published on Green Prophet December 5th, 2023.

Olive Tree Foundation funds environmental animation film at York University's CIFAL York Centre

The Olive Tree Foundation has announced the award of a generous grant to York University's CIFAL York Centre to fund the creation of an educational animated film titled 'Jonathan.' 

 This groundbreaking project aims to raise awareness among children, teenagers, and adults about the profound and devastating impacts of climate change on avian and other wildlife species. The film tells the poignant story of an elderly seagull named Jonathan, who tragically loses his son and daughter-in-law to plastic pollution, highlighting the dire consequences of this environmental issue. 

Through masterful storytelling and captivating animation, this film will deliver a powerful message about the urgent need to address climate change and its effects on our natural world.

 Peyman Naeemi, the Project Lead for 'Jonathan,' expressed his gratitude to Olive Tree Foundation, stating, "I would like to thank Olive Tree Foundation very much for their support. This movie is a call to action that reminds us of the power we possess to make a difference through peaceful protest."

The film has been selected to be presented at the Canadian pavilion at COP28 in the United Arab Emirates in Dubai from November 30 – December 12, 2023. 

 Naeem Siddiqi, Vice-Chair of Olive Tree Foundation, expressed the Foundation’s enthusiasm for funding this critical project, saying, "Olive Tree Foundation is very pleased to fund this project and support the important work of CIFAL York. Climate action is a priority area for the Foundation. We are pleased that this project will engage and educate children and teenagers about the devastating effects of climate change and hopefully result in a better, more sustainable planet."

CIFAL York is part of UNITAR's global network of training centers for knowledge-sharing, training, and capacity-building for leaders, local authorities, and civil society. Established in 2020 as a partnership between UNITAR, York University and York Region, CIFAL York started its operation in June 2021 as the first CIFAL Centre in Canada.

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.  

Indigenous History Month is an Opportunity to Change your Perspective

Nakita Valerio

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

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

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

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

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

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

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

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

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

Inspired by her faith to be friend to the earth

By Patricia Lane & Iman Berry 

These in-their-own-words pieces are told to Patricia Lane and co-edited with input from the interviewee for the purpose of brevity.

Iman Berry is inspired by her Islamic faith to energize others to care for the planet.

This 22-year-old Western University business and political science student from Windsor, Ont., co-founded Green Ummah to create an ecological movement for Canadian Muslims and to educate others about climate action.

Tell us about your project.

When I volunteered with the Canadian Muslim Vote initiative in the federal and municipal elections, we heard a lot of concern about climate change and the environment from Muslims. They wanted more information about how they can help, in part because our faith requires us to care for our planet. In 2020, I co-founded Green Ummah, which translates loosely as “Green Muslims coming together”, to help meet that need.

We worked with teachers and scientists to design a school-based curriculum that offers teachers both a faith-based and secular approach. Nature Canada provides funding for any class to take a field trip to a nearby natural area, where the children meet with a naturalist. The curriculum emphasizes Indigenous teachings and encourages leadership by having students design and implement a project to make a difference. In 2021, we reached about 100 kids. This spring, we will reach almost 500, in both public and Islamic schools.

Green Ummah was also active in the last municipal elections, educating social media audiences about the role municipalities can play in protecting the environment.

We run a competition awarding prizes for the best blogs that imagine a better future. We have also given presentations in mosques.

How else have you been involved?

I participated in Nature Canada’s “Nature on the Hill” and met with members of Parliament to ask for rapid action on climate change. When I asked why support for the Trans Mountain pipeline expansion continues in the face of climate change and huge costs, one MP explained that many Canadians are not yet ready to live without fossil fuels. This made my work at Green Ummah seem even more relevant.

Tell us about your background.

My parents believe they have a faith-based obligation to make their voices heard when there is injustice and to give their time and energy to help others less fortunate. When they went to a rally or joined others to feed hungry people, they took me and my sister with them.

In high school, I volunteered in my member of Parliament’s office. MP Brian Masse showed me that politicians can make a big difference for ordinary people. I invited him to speak at our mosque and since then, politicians have been regular guests. This helps people know who to turn to when they have a problem and to put a face on decision-makers. Since I saw the movie The Day After Tomorrow, I have been alive to the reality of the need to protect our futures. Green Ummah is a way to help others see that, too.

What makes your work hard?

Decision-makers seem too willing to settle for half-measures to create the impression that they care. But the reality is that the entire business model must change if we are to keep our planet cool enough for a decent future. An oil company might green its production process but if it is still producing oil, it is contributing to catastrophe. As a business student, it is challenging to imagine how we can have a fashion industry if we intend to produce fewer clothes.

What gives you hope?

Everywhere I go, I see people of all ages involved and engaged. None of us is alone.

What do you see if we get this right?

When we have figured out how to live well within the Earth’s capacity, we will be so much better able to solve the other crises.

What would you like to say to other young people?

You might feel like your idea doesn’t matter but the truth is that it does. We need everyone. You will get more done if you join an organization that supports your talents.

What about older readers?

Climate change is affecting you right now where you live but it will affect my generation more than it will ever affect you. Your actions now matter to our future.

This piece was originally published on Canada’s National Observer on May 29th, 2023.

A Ramadan reflection on Islam and climate action

By Memona Hossain

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

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

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

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

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

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

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

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

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

تُسَبِّحُ لَهُ ٱلسَّمَـٰوَٰتُ ٱلسَّبْعُ وَٱلْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَىْءٍ

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Calls for a ‘green’ Ramadan revive Islam’s long tradition of sustainability and care for the planet

By Noorzehra Zaidi

For many Muslims breaking fast in mosques around the world this Ramadan, something will be missing: plastics.

The communal experience of iftars – the after-sunset meal that brings people of the faith together during the holy month starting on March 22, 2023 – often necessitates the use of utensils designed for mass events, such as plastic knives and forks, along with bottles of water.

But to encourage Muslims to be more mindful of the impact of Ramadan on the environment, mosques are increasingly dispensing of single-use items, with some banning the use of plastics altogether.

As a historian of Islam, I see this “greening” of Ramadan as entirely in keeping with the traditions of the faith, and in particular the observance of Ramadan.

The month – during which observant Muslims must abstain from even a sip of water or food from sun up to sun down – is a time for members of the faith to focus on purifying themselves as individuals against excess and materialism.

But in recent years, Muslim communities around the world have used the period to rally around themes of social awareness. And this includes understanding the perils of wastefulness and embracing the link between Ramadan and environmental consciousness.

The ban on plastics – a move encouraged by the Muslim Council of Britain as a way for Muslims “to be mindful of [God’s] creation and care for the environment” – is just one example.

Many other mosques and centers are discouraging large or extravagant evening meals altogether. The fear is such communal events generate food waste and overconsumption and often rely on nonbiodegradable materials for cutlery, plates and serving platters.

Quranic environmentalism

While the move toward environmental consciousness has gained traction in Muslim communities in recent years, the links between Islam and sustainability can be found in the faith’s foundational texts.

Scholars have long emphasized principles outlined in the Quran that highlight conservation, reverence for living creatures and the diversity of living things as a reminder of God’s creation.

The Quran repeatedly emphasizes the idea of “mizan,” a kind of cosmic and natural balance, and the role of humans as stewards and khalifa, or “viceregents,” on Earth – terms that also carry an environmental interpretation.

Recently, Islamic environmental activists have highlighted the numerous hadith – sayings of the Prophet Muhammad that provide guidance to followers of the faith – that emphasize that Muslims should avoid excess, respect resources and living things, and consume in moderation.

Although present from the outset of the faith, Islam’s ties to environmentalism received major visibility with the works of Iranian philosopher Seyyed Hossein Nasr, and a series of lectures he delivered at the University of Chicago in 1966. The lectures and a subsequent book, “Man and Nature: The Spiritual Crisis in Modern Man,” warned that humans had broken their relationship with nature and thus placed themselves in grave ecological danger.

Nasr blamed modern and Western science for being materialistic, utilitarian and inhuman, claiming it had destroyed traditional views of nature. Nasr argued that Islamic philosophy, metaphysics, scientific tradition, arts and literature emphasize the spiritual significance of nature. But he noted that numerous contemporary factors, such as mass rural-to-urban migration and poor and autocratic leadership, had prevented the Muslim world from realizing and implementing the Islamic view of the natural environment.

Scholars and activists expanded on Nasr’s work through the 1980s and 1990s, among them Fazlun Khalid, one of the world’s leading voices on Islam and environmentalism. In 1994, Khalid founded the Islamic Foundation for Ecology and Environmental Sciences, an organization dedicated to the maintenance of the planet as a healthy habitat for all living beings. Khalid and other Muslim environmentalists suggest that Islam’s nearly 2 billion adherents can participate in the tasks of environmental sustainability and equity not through Western models and ideologies but from within their own traditions.

Partnering with the United Nations Environment Program, Khalid and other leading scholars crafted Al-Mizan, a worldwide project for Muslim leaders interested in Muslims’ religious commitments to nature. “The ethos of Islam is that it integrates belief with a code of conduct which pays heed to the essence of the natural world,” Khalid wrote in “Signs on the Earth: Islam, Modernity, and the Climate Crisis.”

Going beyond an eco-Ramadan

Environmental crises disproportionately affect the world’s poorest populations, and academics have highlighted the particular vulnerabilities of Muslim communities around the world, such as the victims of devastating floods in Pakistan in 2022.

By highlighting Islamic principles, policies and community approaches, academics have shown how Islam can represent a model for environmental stewardship.

This push for environmental consciousness extends beyond Ramadan. In recent years, Muslims have tried to introduce green practices into the shrine cities in Iraq during pilgrimage seasons in Ashura and Arbaee

This has included awareness campaigns encouraging the 20 million pilgrims who visit Arbaeen annually to reduce the tons of trash they leave every year that clog up Iraq’s waterways. Quoting from Shiite scholarship and drawing on testimonials from community leaders, the Green Pilgrim movement suggests carrying cloth bags and reusable water bottles, turning down plastic cutlery, and hosting eco-friendly stalls along the walk.

Muslim-owned businesses and nonprofits are joining these wider efforts. Melanie Elturk, the founder of the successful hijab brand Haute Hijab, regularly ties together faith, fashion, commerce and environmentalism by highlighting the brand’s focus on sustainability and environmental impact. The Washington, D.C., nonprofit Green Muslims pioneered the first “leftar” – a play on the word “iftar” – using leftovers and reusable containers.

These efforts are but a few of the diverse ways that Muslim communities are addressing environmental impact. The greening of Ramadan fits into a broader conversation about how often communities can tackle climate change within their own frameworks.

But Islamic environmentalism is more than just the dispensing of plastic forks and water bottles – it taps into a worldview ingrained in the faith from the outset, and can continue to guide adherents as they navigate environmentalism, a space where they may otherwise be marginalized.

This piece was originally published on The Conversation on March 21, 2023.

Environmental action needs to combat Islamophobia

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

By Maham Kaleem - Well-Being Engagement Specialist

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

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

What does this have to do with environmental action?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Asalamo-alaikum.  

May peace be with you.

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

Faith-Based Climate Action: Islam and Environmentalism

By Saba Khan,

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

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

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

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

EnviroMuslims works to change that. 

EnviroMuslims and the Canadian Muslim Community

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

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

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

Cross-Collaboration for a Sustainable Future

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

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

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

Green Friday – Abdal Hakim Murad: Friday Sermon

Friday is a day of great historical and religious significance in Islamic tradition, as Allah makes clear in the Qur’an. As such, the yearly consumer event of “Black” Friday – variants of which have been adopted throughout the world – is, then, both a misnomer as well as antithetical to the forgotten religious festivals that it seems to have replaced. This frenzied celebration of consumption is observably destroying the planet. In contrast, the tradition of the Prophet Muhammad ﷺ was that of deep consideration for the earth’s environment and the animals that live here alongside us. Only through following his example can we begin to restore the perfect balance of creation that we have disrupted due to our unquenchable greed for worldly possessions that will not accompany us to the hereafter.

0:00 Arabic 2:36 English 25:00 Arabic

Ulukhaktok mural reflects life in a new land for Muslim teen from Ontario

Mural is 1 of 33 being painted as part of the Inuvialuit Mural Project

Ruqaiyah Noor-e-Zahra Naqvi stands with the mural she and fellow student Alison Klengenberg-Kuneluk painted. (Submitted by Nicholas Kopot)

For 17-year-old Ruqaiyah Noor-e-Zahra Naqvi, living in the small N.W.T. hamlet of Ulukhaktok means muskox hunts, snowfalls like she's never seen before, drum dances and ravens.

Naqvi, a Muslim student at Helen Kalvak School who recently moved to the community of about 400 people, brought all those concepts together with the help of fellow student Alison Klengenberg-Kuneluk for a mural that now hangs on a wall at the school.

"It's definitely [an] interesting thing for me to try, because I never worked on a project that big," said Naqvi, who is in Grade 12.

"I think definitely because of the friends I've met here, I was able to try new things and kind of open myself up a bit."

Naqvi and her family moved to Ulukhaktok in 2020 when her mother took a job as a junior high teacher at the school. It was an unplanned move for the family, who had been living in Burlington, Ont.

"When we were going to move to Ulukhaktok … I almost felt like I get to see another view, another side of my brothers or sisters in humanity," said Ambreen Zahra Bokhari, Naqvi's mother. "We are all part of the same light."

Ruqaiya Noor-e-Zahra Naqvi, left, with her mom Ambreen Zahra Bohari and sister Sakina-Mariam Sufia Naqvi. The family moved to Ulukhaktok in 2020. (Submitted by Ambreen Zahra Bohari)

Though out of her comfort zone at first, Naqvi soon settled in. She began to meet people, make friends, and started her own creative arts club. She joined a muskox hunt with other students, took part in a drum dance and learned from elders about what they experienced at residential schools.

"It broke my heart," she said of hearing those residential school experiences. "But I think the point of them sharing it was to remind people of how far they've come in what has happened in the past, so you don't forget."

She wove those emotional and special experiences all together with paint. She's thankful, she said, for the history, culture and knowledge people have shared with her.

"If you told me two or three years ago that I would go hunting for muskox for nine hours in deep snow … I would be like, 'Are you crazy? I would never do something like that!'" she said.

"That's an experience you don't forget."

The mural is one of 33 funded by the Inuvialuit Regional Corporation and commissioned by the Inuvialuit Community Economic Development Organization back in March as part of the Inuvialuit Mural Project. The project aimed to support artists across the Inuvialuit Settlement Region with a stipend for their work.

Joanne Ogina, Mary Kudlak, Agnes Kuptana, Annie Inuktalik, Alison Klengenberg-Kuneluk, Annie Goose and Ruqaiyah Noor-e-Zahra Naqvi show off the school's new mural. (Submitted by Nicholas Kopot)

Though most of the artists for the other murals are Inuvialuit, school principal Nicholas Kopot recommended Naqvi and Klengenberg-Kuneluk for this one — an unusual opportunity for the new student.

Alexandrea Gordon, communications manager for the Inuvialuit Regional Corporation, said in an email that individual community corporations selected the various artists.

She wrote that the decision to allow a non-Indigenous student to be one of the painters "demonstrates how inclusive our people are."

Gordon said the idea was to give artists freedom to express empowerment, culture and self-pride.

"This allowed the artists to create art without boundaries," she wrote.

Naqvi's finished product features a pink-cheeked girl with an ulu-shaped earring, breathing on her mitts to warm her hands. Three hills rise amidst clouds, and a baby raven takes flight over the silhouettes of a woman and a child holding hands. The silhouettes represent the important message of Orange Shirt Day.

"I thought, there's a lot of great things, but you shouldn't forget about the sad things that happened as well," she explained.

Copies of all the murals will be displayed down the streets of Inuvik early this winter.

This piece was originally published on the CBC on October 9, 2022.

How I Became a Chicken Farmer

By Bahaar Luhar

Bahaar Luhar and her family own an organic chicken farm called Chicken Thika Farm.  They are the first small scale farm in Ontario to be certified organic and certified halal. An Aerospace Engineer by profession, she was an experienced retail banker before deciding to start her own farm. Let us read her story in her own words:

Coming to Canada

I was born in Nairobi, Kenya – third generation of a huge East Indian community raised in East Africa. My great-grandparents, and so many families, immigrated from the deserts of Buj, Kutch in India – to help build the big railway line in Africa. My father worked at a local private airport in Nairobi – a huge influence for me. As a young widow my mother made the difficult choice to immigrate to Canada with three young kids in tow. Education was the main goal and purpose behind the huge sacrifice we made, leaving the comfort of our community. I was raised dreaming of getting my pilots license – in fact the first birthday cake I remember had a plane on it . Unfortunately my eyesight excluded me from being able to fly.

Becoming an Aerospace Engineer

I pursued my dream by completing my bachelor’s degree in Aerospace Engineering from Ryerson Polytechnic University. In our families success typically meant studying law, medicine or engineering; my sister who completed her education in alternate medicine as a naturopathic doctor – was another influence on me. Along the way I worked in many different places from the age of 13 : Baskin Robbins, Los Rios, delivering newspapers, working in a bakery, at a hairstylist assistant, summer jobs at a pharmaceutical company; selling make-up for Mary Kay; and tele fundraising while in university. After university I worked as a process engineer for an arm of the automotive manufacturer -Magna International. I programmed laser machines to cut metal, wood, plastic: everything from jewelry to the holes in the titanium de-icing tubes for Boeing planes. I was thrilled to be able to design and build my own candle-holders for my wedding.

Becoming a Banker

After my first child it was difficult to re-enter the workforce in my chosen field of study. My need to stay close to family narrowed my options further. I was able to work part-time at call centers because of the skillset I picked up during university. I joined a financial institution, 5 minutes from home, for what I thought would be a couple months until I went back into engineering. It will be almost 20 years since I joined the bank. The roles I have had the opportunity to enjoy include sales, leadership, intrapreneurship. I have been recognized for leading nationally in customer service, digital education, diversity & inclusion. You would think that my career was set at that point. This is when when life threw me and my family an unexpected opportunity and the best role of all.

Searching for Organic Halal Chickens

Let’s take a few steps back – Back in 1987 when we first came to Canada – it was difficult to find halal meat let alone organic or pasture-raised meat. We had to share a car and plan a shopping trip with 3-4 families to Knob Hill Farms. Fast forward 25 years – my husband, our 3 boys and myself have been living in rural southwestern Ontario for the past 17 years. In this beautiful countryside where there is no shortage of farms, we couldn’t find anyone to do halal slaughter. We were unaware that the meat that is certified both halal and organic comes from Quebec – that doesn’t make sense when we have access to local farms and can reduce our carbon footprint transporting meat within the province. Also that there are only 2 stores in Ontario that carry organic meat. We noticed a gap in organic, pasture-raised meat that was hand slaughtered and realized we could fill the gap. So we decided to give it a try and start with chickens – and here we are 4 years later. Proud to share we are the first small-scale family-farm in Ontario to be certified organic and certified halal. Probably the best decision ever for our family. While my husband and boys did the labor intense work – I set out to work on sales, marketing and client experience. It was an amazing opportunity to use my love of photography. At one point my mom asked me to please send pics of her grandkids because I only shared pics of chickens!

My Journey as a Farmer

When I came to Canada, among other dreams, I thought we would live in a farm – and my dream came true – I have definitely converted from being a city girl to a country girl :). I am very blessed to have been able to experience and learn all that I have over the last few years . We continue to learn and share our experiences – for example how to grow and store garlic, as well as tomatoes. Pasture-raised means we only raise chickens from April – September. Challenges include trying to keep our flock protected from predators and the elements. This year biosecurity became important with the avian flu. We ensure to keep up with audit requirements for Chicken Farmers of Ontario, Halal Monitoring Authority and CSI Organic Standards. We care for our animals and make sure we are producing highest quality for our customers. Even though it has been the toughest experience, raising chickens with my family has turned out to be the most rewarding experience. It keeps us close to nature, to reflect on the bounties of Allah and His blessings all around us. There’s no better feeling than producing food that you have grown with your own hard work and seeing the impact it has on families. We have had amazing feedback about the difference in taste – we have noticed that even our family, including 3 teenage boys, eat less but better quality meat and very filling. We enjoy spending time talking to customers about what we do and learning from them at our local farmer’s market. We encourage people to find out more about where their food comes from and “Meet Their Farmer” Saturdays at the Mount Forest Farmer’s Market – which runs all summer – and drop by the farm for a visit after. Our business continues to expand as the community learns about us all over the province. We now have regular clients in Ottawa, London, Mississauga and GTAA – we deliver all across Ontario as far as North Bay. We are partnering with other farmers to meet the demand for other meats such as goat, lamb and beef that meet standards of organic, pasture raised and halal hand slaughter. The last 2 years we have sold out and have had customers wait for the new season when the first crop comes in.

Final Thoughts

We discuss often at the dinner table the need to have an education and how many marriage ads contain the word BA or MA educated. To me education is only as good as it’s application. When I think about my background and where I ended up it may not look like a straight line. My degree is called the most expensive piece of paper in our house. When you think about how much time it took to accomplish that – the lesson is learning never stops – from the cradle to the grave. I believe in exposing our children to a variety of experiences so they can tap into natural talents and build a career based on their passions. I prioritize over any degree how we treat each other – family, neighbors, community and our fellow Muslims. Manners, trust and class are very important – and education that will build a foundation for your future is something no one can take away from you – and it certainly has earned the respect of people around me. The ultimate is if you are able to establish yourself in a career that combines Deen and Duniya without compromise. I believe in expressing out loud to the universe what you want and then accepting with open arms what God gives you in blessings. There is nothing that cannot be accomplished without prayer, vision and rolling up your sleeves to get to work. I thank God for guiding us this entire journey and look forwards to how it unfolds. Thank you all for your continuous support and encouragement – Here’s to continuous learning, lifting each other up and being part of a healthy, wealthy ummah:)

About the Author

Bahaar has a B. Eng from Toronto Metropolitan University. She managed high-performing teams in retail banking – recognized nationally for customer service. Bahaar is passionate about health, wealth and family and works with entrepreneurs, specializing in agriculture, who are looking to scale up. Visit her website at www.chickenthikafarm.com

This piece was originally published on MuslimMoms.ca on August 14, 2022.

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

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

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

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

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

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

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

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

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

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

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

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

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

Mobilizing Faith and Spirit for the Climate Crisis

About the Speaker

Sameer Merchant spent two decades as a software engineer in Seattle and Vancouver working for Microsoft, Hulu, and Tableau. He is currently taking an extended sabbatical to get a better understanding of the climate crisis, what we can do to reduce our individual and collective contributions to the problem, and to understand the psychology behind climate denial and climate inaction. His faith tradition is Ismaili Muslim, which is central to his views on humanity’s role as stewards of the Earth.

About the Series: Mobilizing Faith and Spirit for the Climate Crisis 

Every day we are reminded that we are in a climate emergency. Unprecedented heat waves, droughts, fires, extreme weather events, floods, refugees – the list goes on. Taken together with the current pandemic, it’s understandable that many of us feel frightened, overwhelmed, powerless.  Where can we find the individual and collective strength to clearly face the truth of the emergency, mourn the damage being done to our blue planet, and inspire ourselves and others to action?

The Vancouver Unitarians are hosting a series of talks by prominent Canadians from faith, spiritual and secular backgrounds to support us in answering that question.  They will educate, nourish, and inspire us, drawing on diverse faith and spiritual traditions including those of Indigenous peoples. They will delve into how these traditions and practices, and the values they represent, help them contend with the climate emergency and the actions they are taking.  And, in this way, they will help us engage more effectively with the crisis and create our way forward to a sustainable future – for ourselves and our families, our communities, our nation, and for the health of our loved ones and our planet.

About the Format and Venue

The speaker series is being live-streamed from the campus of the Vancouver Unitarians to audiences online and in-person in the Sanctuary. Two Vancouver Unitarians are moderating the series – introducing the speakers, leading discussions after each talk, and providing continuity over the course of the full program.  The series will include occasional panel discussions of key themes and learnings from what we heard. 

All events in this series are being held in the Sanctuary at UCV. It is recognized as a remarkable mid-twentieth century architectural legacy – a well-received spiritual gathering place and a civic gathering place for events in the arts, public affairs, and discourse on the issues of the day.

Windsor teacher promotes green themes during Ramadan

A Windsor Islamic High School teacher recently taught her students about sustainability through a curriculum from the group Green Ummah. (Aastha Shetty/CBC News)

Protecting Mother Nature is an important theme in Islam, and a Windsor teacher is helping her students make the connection during Ramadan. 

Shaymaa Zantout helps lead green initiatives at the Windsor Islamic High School. She says one of the central ideas in Islam is that human beings were created as khalifa — stewards or guardians of the land.

"So, there's a huge emphasis on being caretakers of the land and the environment that surrounds us, because it's seen as this trust... that we've been entrusted with by our creator. And so the connection there is really significant and I think one that we're trying to instill in the students at our school as well."

She's working with a group called Green Ummah, which developed a curriculum for students in partnership with Nature Canada.

The group was founded by students, including some from Windsor, to promote an environmental movement within the Muslim community.

Shaymaa Zantout, a teacher at Windsor Islamic High School, speaks with CBC Windsor Morning host Peter Duck about how caring for nature is a spiritual responsibility.

"We had the opportunity to participate in activities, go on a field trip...out into nature. We got to write letters to our school administration asking for some changes to be made to make our school more eco-friendly," she said.

"So we're trying to make it very hands on, thanks to this program. And even now that that curriculum, we've finished studying it, we're still incorporating some of those teachings throughout all our lessons."

The Green Ummah website says its lesson plans for teachers are solutions-oriented. Students, the organization says, already bring creativity, energy and innovative thinking to green issues.

"Our hope is to provide middle school and high school students an intersectional understanding of the environmental movement, equip them with methodologies to build sustainable and equitable solutions, and create opportunities for digital collaboration between Muslim youth across Canada," stated the website.

Zantout says that faith provides a useful lens to look at issues like the environment because people may not get to see the impact they made during their lifetime.

"But the idea is, whether you see the results or not ... this servitude as part of your relationship with God," she said.

This piece was originally published on CBC News on April 9 2022.

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

This year’s Green Khutbah will be on Friday, April 22 2022.. The theme this year is changing hearts and minds through action.

Muslims across the world will commemorate Earth Day on Friday, April 22, 2022 with the Green Khutbah Campaign as religious leaders deliver a sermon to raise awareness on the environmental challenges facing humanity.

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

“This year the theme of the Green Khutbah Campaign is ‘Changing Hearts and Minds Through Action’ whereby we encourage Muslims to evaluate their contribution towards global warming and consider the implications for current and future generations,” Nasir added.

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

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.

Recently the UN Intergovernmental Panel on Climate Change (IPCC) issued a report warning that for the world to stave off the worst ravages of climate breakdown it would require a “now or never” dash to a low-carbon economy and society.

Greenhouse gas emissions must peak by 2025, and be nearly halved this decade, according to IPCC, to give the world a chance of limiting future heating to 1.5C above pre-industrial levels.

But the world is failing to make the changes needed, the scientists warned. Temperatures will soar to more than 3C, with catastrophic consequences, unless policies and actions are urgently strengthened.

“It’s now or never, if we want to limit global warming to 1.5C. Without immediate and deep emissions reductions across all sectors, it will be impossible,”  said Jim Skea, a professor at Imperial College London and co-chair of the working group behind the report.

Muaz Nasir says that Muslims cannot tune out from this environmental crisis.

“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.

Can Islam Fight Climate Change?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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