Muslims and Medicine

By: Adline A Ghani

Although health and wellness may be on everyone’s minds these days, attention to wellbeing is by no means a new concept. People have been searching for ways to ‘stay in the pink’ since the dawn of civilisation. In the Islamic world, early Muslim scientists and physicians played an essential role in developing healthcare practices, tools and ethics that continue to affect our lives to this day. Among the most significant developments in healthcare brought forth by the Islamic world was the introduction of hospitals. In the 8th century, Al-Walid bin Abd Al-Malik, a Caliph (chief Muslim civil and religious ruler) of the Umayyad Caliphate (Islamic system of government of the 7th and 8th centuries ruled by Prophet Muhammad’s descendants, the Umayyad dynasty), was the first to construct a purpose-built health institution, called the . Derived from the Persian words ‘bimar’, meaning disease, and ‘stan’, meaning place, such institutions not only looked after the sick; they also actively pioneered diagnosis, cures and preventive medicines.

Healthcare for All

The Middle East and North Africa had a large number of bimaristans, which were sometimes mobile and would often fulfil the role of medical schools and libraries. Among the most esteemed were Bimaristan Al-Nouri in Damascus, built in 1154 by Sultan Nour Aldeen Zanki; Bimaristan Marrakesh in Marrakesh, built in 1190 by Caliph Al-Mansur Ya’qub Ibn-Yusuf; and Bimaristan Al-Mansouri in Cairo, built in 1248 by Sultan Saif ad-Din Qalawun as-Salihi. These bimaristans were known to open their doors 24 hours a day and had hundreds of beds to receive patients, regardless of race, religion or background. Some were even known to provide patients with special attire: one kind for winter and another for summer. They not only offered their services free of charge, but also gave money to patients when they were discharged, to help make up for the wages they had lost while in hospital – a concept completely unheard of today.

Medical Discoveries

The field of medicine would not have gone far in the Islamic world without the dedication of Muslim scholars who made numerous advances and discoveries that have enhanced our understanding of healthcare. Muslim physicians, for example, were among the first to differentiate between smallpox and measles, as well as diagnose the plague, diphtheria, leprosy, rabies, baker’s cyst, diabetes, gout and haemophilia. While Europe still believed that epilepsy was caused by demonic possession, Muslim doctors had already found a scientific explanation for it. Muslim surgeons were also pioneers in performing amputations and cauterisations. They also discovered the circulation of blood, the use of animal gut for sutures and the use of alcohol as an antiseptic. Other Muslim innovations include surgical instruments and glass retorts, as well as the use of corrosive sublimate, arsenic, copper sulphate, iron sulphate, saltpetre and borax in the treatment of diseases.

At the forefront of Muslim discoveries in medicine was Ibn Sina. His discovery that tuberculosis was contagious and could be transmitted through the air earned him a position as one of the greatest physicians of all time. Even to this day, the quarantine methods he introduced have helped to limit the spread of infectious diseases. The one thing that Muslim doctors did want to spread, however, was their knowledge, which is why manuscripts became so important. Illustrated in colour and sometimes illuminated in gold, manuscripts served as a fascinating visual record that provided useful information about the human anatomy, including the skeletal system, nervous system, veins, arteries, intestines, organs and muscular system.

Natural Remedies

Scribes would copy these treatises on medicine and healthcare, including ones on botany and traditional medicines. They would then be disseminated far and wide, including to Southeast Asia. It is obvious that these manuscripts were used extensively. Many show signs of considerable wear and tear, as well as extensive margin notes that demonstrate interactivity between the book and user. In this part of the world, people who studied and acquired knowledge of plants and their uses were sometimes described as the bomoh (traditional physician) or bidan (midwife). As experts on ubat akar kayu, or medicines made of herbs, roots, bark and other natural products, they would prescribe their home-brewed remedies to patients, often in the form of ready-made tablets known as jamu or majun.

Such time-honoured knowledge of herbs and natural ingredients has now been revitalised via biotechnology, as modern consumers looking for natural and alternative ways to maintain their wellness are increasingly turning to traditional treatments. In other parts of the Islamic world, the dispensing of remedies was often carried out by apothecaries. They were medical professionals who formulated and dispensed medicines to physicians and patients, very much like today’s pharmacists. Among the tools of their trade were apothecary boxes, which went beyond their medical utility. Often beautifully decorated with floral motifs and sometimes featuring Qur’anic verses, they frequently contained the practical components of weights and balances.

Apothecaries and Aromatherapy

Apothecaries used medicine jars called albarelli (singular: albarello) to store dry drugs and medicines that were an essential part of the treatments they practised. The jars were sealed with a piece of parchment or leather tied with a piece of cord, and the waisted shape of the vessel made removal and replacement from crowded shelves easy. Originally devised in the Islamic world, the albarello was enthusiastically adopted by apothecaries throughout Europe, often paying tribute to its origins with Islamic designs.

Muslims were early adopters of aromatherapy as a form of alternative medicine and to promote wellbeing. Although the ancient Babylonians, Greeks and Egyptians had carried out early forms of distillation, it was Muslim chemists of the Abbassid caliphate who eventually perfected the process of pure distillation. The process was employed to purify chemical substances and also to develop attars, or perfumed oils. Incidentally, it is while distilling roses for attar that Muslim chemists discovered rose water, which is now used extensively throughout the Islamic world in religious ceremonies and in cuisine. The underlying factor behind the use of perfumed oils and rose water among Muslim communities is the appreciation that aromatic compounds can, in fact, positively affect one’s mind, mood, spirit and even health.

We have certainly come a long way in terms of healthcare. But in many ways, much has not changed. Viruses are becoming more resistant, toxins continue to be the scourge of modern living and each generation seems to develop eating habits even unhealthier than the one before. One thing on our side, however, is awareness – arguably the most important factor in health and wellness. Without it we would simply be ignorant. Let’s take a page from the Muslim scholars and physicians of yore and share what we know about living better and healthier lives in mind, body and spirit. As Ibn Sina once said, ‘Absence of understanding does not warrant absence of existence.’

This article was originally published on muslimvillage.comon September 2nd, 2014. 

On the Recovery of the Ozone Layer

Climate Change

By Hind Al-Abadleh,

Reading the news headlines1 on September 10, 2014 about the start of recovery of the ozone layer over Antarctica cheered my heart as someone who teaches about the chemistry of the ozone hole and the role that chloroflourocarbons (CFCs) played in speeding up the destruction of this ‘shield’ gas up in the stratosphere.

To place this news in the context of environmental history:

In 1974, it was scientifically established that CFCs –used in fridges, radiators, spray cans, and air conditions- are agents that can destroy stratospheric ozone, and it was 13 years after that the Montreal Protocol was established for a total global ban on the production of CFCs by the late 1990s.

This protocol is one of a kind international treaty by politicians, hosted by Canada, that sent the right message to the people of the Earth that governments care about the ozone layer.  It also sent the signal to the industry that manufactured the CFCs that you need to innovate and come up with chemicals that have useful applications to society, but would not cause environmental degradation.  In effect, the treaty revoked the social and political licenses given to industrial sectors that made the CFCs.

We’re in 2014 now, 40 years after the science was established, and 27 years after the Montreal protocol was signed.  It is in September 2014 that reports of the first signs of recovery of the ozone layer are reported.  Why? Because CFCs have a very long lifetime in the atmosphere (140 years for CFC-12 known commercially as Freon 12 or R-12), even after stopping their emissions.  This is why we’re still experiencing ozone loss in Antarctica every winter and spring time in the Southern hemisphere.  While full recovery is projected to happen in 2050, the impacts from global climate change on ozone loss are still uncertain.

Take home messages:

• Nature has its own recovery time that is on the order of decades when humans acknowledge their negative disturbance of natural equilibrium and gather the political will and courage to act and stop further degradation of natural ecosystems.
• Governments take a relatively long time to formulate and enforce regulations on industrial emissions.  Why?  Because they’d rather (1) wait for a significant body of scientific data to come through rather than following a precautionary principle of ‘better be safe than sorry’ when new man-made substances are manufactured and dumped irresponsibly, and (2) have unsatisfied and frustrated citizens who demand action on environmental issues that affect people on the ground.

How could we use the above success story to understand the most pressing environmental issue of our time, global climate change?  Again, a bit of environmental history would be useful:

In 1957, increasing CO2 buildup was reported as ‘surprising’ by scientists at the Scripps Oceanographic Institute working on international geophysical year projects.

In 1979, the first major international climate science conference was held in Geneva, which led to the creation of the Intergovernmental Panel on Climate Change (IPCC)  in 1988.  In 2013, the IPCC started releasing reports on their fifth assessment of the status of the climate.  They announced that the planet has warmed about 0.8 deg C since the beginning of the 20th century, and that CO2 buildup is happening at a faster rate than previously projected.2

There is no debate among scientists that humans are the main driving force behind a changing climate. We are currently experiencing the disruption and impacts3: faster rates of melting ice caps, ocean acidification, depletion of fresh water resources, increased severity of storms, floods and droughts with impacts on crop production, in addition to rising surface and atmospheric temperatures.

One could argue that the success story of saving the ozone layer through the Montreal Protocol is hard to replicate for solving global climate change because the industries and consumer products that were dependent on CFCs represent a much smaller sector than the gigantic fossil fuel industry that underlies our current way of life in the 21st century.

This very statement could either depress us to no action, or motivate us to rethink our current value system to innovate our way out of a fossil fuel era.  After all, humanity did not transition from the stone age because of lack of stones!  Similarly, we have the potential to transition from a fossil fuel-dependent civilization without burning every drop of oil in the ground.  It was refreshing to read about a new fossil fuel divestment group in Canada, called “Fossil Free Faith-Canada’s Interfaith Divestment Network”4 that “aims to be a source of support and resources for Canadian faith communities and their members who are committed to or considering climate action, especially around fossil fuel divestment and clean energy reinvestment.

We’re now in 2014 (57 years after reporting CO2 buildup).  Governments of the world have met many times, 4 since 2007, in Bali, Copenhagen, Cancun and Qatar, and left with no concrete steps on how to move forward.

Determined not to lose hope and motivated to work to send a loud message to politicians, people from all walks of life will be marching on September 21 during the 2014 UN Climate Summit meetings taking place in New York City.  The ‘People’s Climate March’5 is being planned by hundreds of coordinated efforts among hundreds of social and environmental non-governmental and non-profit organizations.

Peoples Climate March

Marches around the world will also take place outside the U.S. during September as well.  The demands are clear5: “a world with an economy that works for people and the planet; a world safe from the ravages of climate change; a world with good jobs, clean air and water, and healthy communities.”  The film, Distruption,6 features leading scientists, historians, activists and faith-based leaders and documents the planning and calls to join the largest people’s march for the climate in the history of human beings.

These critical times in history challenge us to rethink who we are, where we’re going, and what ideals and ethical principles we struggle to live up to.  It is incumbent that we stand on the right side of history as concerned people who are empowered by scientific knowledge and rich inherited and collective human wisdom.

References:

1 http://www.nasa.gov/content/goddard/international-action-against-ozone-depleting-substances-yields-significant-gains/index.html

2 https://www.wmo.int/pages/mediacentre/press_releases/pr_1002_en.html

3 ‘What We Know’ initiative on Climate Change from AAAS:http://whatweknow.aaas.org/get-the-facts/

4 http://fossilfreefaith.ca

5 http://peoplesclimate.org

6 http://watchdisruption.com

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

British Muslims Go Green: 100km Cycle Challenge and First Eco Fair

 

Press Release: British Muslims went green this Saturday, 6th September, as Muslims from all over London took part in a 100km cycle ride from Mosque to Mosque. Muslims pray 5 times a day from dawn till dusk, and each ‘Salah’ prayer constituted a different stop at some of London’s most iconic houses of worship, from the East London Mosque, all the way to the al Manar Mosque in West London.

The ‘Tour de Salah’ challenge, organized by MADE in Europe, forms part of a wider campaign called ‘Green Up My Community’ supported by the City Bridge Trust and aimed at increasing awareness of environmental issues, as well as sustainable practice within the Muslim community. MADE is a grassroots organisation serving to empower young Muslims to make change within their communities, through campaigns and education. The Green Up Campaign is targeted towards Mosques, promoting awareness of climate change and its effects, as well as working with the Mosques to become beacons of environmental justice through efficient waste management and water and energy consumption.

One of the Mosques looking to take an active role on the issue is the London Central Mosque in Regents Park, which co-hosted the first Muslim-led Eco Fair with MADE. As the third ‘Salah’ stop on the map, this was an opportunity for people of all ages, family and friends, Muslims and non- Muslims, to gather for a day of fun and activities, and learn something new about the environment that we all share. With Mosques like Harrow Central, Kingston Muslim Association and the Palmers Green Mosque taking an active part in the cycling challenge, the future looks promising as more follow suit.

Environmental sustainability has become a topic of great urgency in the last few decades, and was cited as ‘one of the most serious threats we face’ by Prime Minister David Cameron. In the latest report by the UN, the effects of global warming were dubbed to be ‘severe, pervasive and irreversible’. UN General Secretary Ban Ki Moon has called world leaders to mobilise on September 23rd to discuss their commitment to reducing carbon emissions. On September 21st, people from different walks of life all over the world, including London, will be taking part in a ‘Climate March’ to demonstrate to their respective governments just how seriously they want their leadership to respond to this imminent threat.

“To some extent, it is understandable that the Muslim community is not leading the Environmental movement simply because the Muslim world in the modern era wasn’t at the forefront of damaging it,” comments prominent Muslim theologian, Sheikh Shams. “However, now that we are aware of the issue, given what our deen (religion) teaches us, given the teachings of our Prophet, we need to quickly catch up and get to the forefront because our rightful position is to be leading on all issues of preserving the environment,” he adds.

The Eco Fair boasted a range of activities and businesses, ranging from the pedal-your-own-smoothie bike, to organic and eco-friendly soaps and cosmetics, to Fairtrade cakes, solar-powered phone chargers, and upcycling workshops. The Imam of the Mosque, along with Sheikh Shams who was also cycling the whole leg, both stressed the importance of environmental activism. For many attendees, it was refreshing to see an initiative like this coming straight from within the Mosques. “I think this is a much needed event in the Muslim community, because environment and sustainability are among the key principles in Islam yet the average Muslim probably doesn’t think too much about it,“ remarks Mikhail, a Science teacher from Leicester.

“I never realized how much of a contribution bottled water actually has on the environment. Since coming here, I’ve just been thinking that we need to make a change,” commented David Tsan, one of the cyclists upon arriving at the Fair.

“If there is one thing that we all have in common, it is the custodianship of this planet,” remarked Sarah Javaid, co-founder and acting director of MADE. “In Islam, we believe that we have been given the responsibility of caretaking the Earth as Allah’s vicegerents, and so we see no better cause to unite over. It is great to be working with Mosques, and to see them leading the way on such initiatives. We hope to continue our work with Mosques and really watch them pioneer sustainable change“

As the threat of global warming increases by the day, such initiatives are a welcome effort and a call for further action from both the faith and non-faith communities to stand united in preserving our planet.

1.    MADE in Europe is a UK-registered charity which works to mobilise young Muslims to take action against global poverty through volunteering, campaigning and education.  For more info seewww.madeineurope.org.uk. 

2.    For more info on Tour de Salah: http://www.madeineurope.org.uk/get-involved/tour-de-salah

3.    For more info on the Eco Fair: http://www.madeineurope.org.uk/get-involved/made-fair

Greening Islam

Earlier this year, Sarrah AbuLughod, a Green Muslims Board Member, was interviewed by a reporter with Symbolia Magazine and Showtime on climate change. Her story was captured in comic format designed by Audrey Quinn and Luncy Bellwood and can be found as part of the Years of Living Dangerously series presented by Showtime.

Getting to Green During Ramadan

 

By Kori Majeed

Ramadan is the perfect boot camp for the soul. This Blessed Month is like thirty days of acting on New Year's resolutions, only we are working on them alongside our community. What better time to focus on getting green than during Ramadan when we are consciously trying to follow the Prophet's ﷺ example and create habits that will take us through until the next Ramadan.

Green habits are especially needed at the masjid during Ramadan as we spend more time at our local masjid reading Qur'an in the musullah during the last moments before maghrib prayer, breaking fast as a community with a shared iftar meal, and standing steadfast through tarawih prayers. But there is something about the time between maghrib and tarawih when we tend to relax our spiritual muscles…and our belts.

Americans could circle the equator 300 times with the amount of paper and plastic cups, forks and spoons we ditch in a year.1 Let me share another thing that Americans do big: we eat an average of a ton of food a year2. That statistic could not be more excessive until you read that a whopping 40 percent of food in the U.S. gets chucked in the trash, uneaten 3.

I'd like to think that the statistics of Muslim communities during Ramadan would be much, much lower, but personal experience tells me that, sadly, this is not the case. At the masjid we break our fast with a bottle of water and a bowl of dates. We throw that bottle and bowl in the trash on the way to maghrib prayer. After praying, we fill our plates to overflowing with birayani, chickpea daal, chicken and salad.

We get another bottle of water and a cup of tea. We eat, we drink, alhamdullilah. We get a second plate, alhamdullilah. We throw that water bottle, plate, cup, napkin, and fork in the trash along with portions of an uneaten second helping. As the saying goes, our eyes are bigger than our stomachs. We pray again.

Eat. Trash. Pray. Repeat.

Night after night of throwing away paper, plastic and styrofoam plates, cups, cutlery, napkins and paper towels. A lunar month of that unsustainable cycle leaves masses of trash produced by the 1.6 billion Muslims around the world. We stand in prayer begging for forgiveness and yet thoughtlessly and ironically toss out food during a month when we should be sympathizing with those who are hungry. Our Ummah has got to do better than that. What can the masjid do to make these beautiful community meals more green? How can individual Muslims curb their earthly impact during an intensely spiritual month?

Here are several often simple ways to green our masajid during Ramadan:

• Get in contact with local Muslim green advocates – like Sarah Jawaid of Green Muslims or Ibrahim Abdul Matin, author of Green Deen: What Islam Teaches About Protecting the Planet – who have the knowledge, expertise and enthusiasm to help our communities develop green habits at the masjid and at home.

• Form a masjid Green Team of ambassadors who are willing to take action to implement Green Ramadan tasks and educate and refocus the community on the conservation ethic inherent in Islam.

• Provide recycling options during iftar, like containers for collecting paper, plastic and food scraps for composting. Green ambassadors can make sure plates are scraped and recyclables are put in the proper bins.

• Broadcast Green Ramadan issues in Friday khutbahs, lectures and newsletters reminding believers to use the month of Ramadan as a time to examine our individual and collective impact on the earth.

• Use platters and pitchers to serve some food and drinks instead of individual bowls or plastic bottles.

• Use reusable plates, cups, cutlery and napkins. Masajid can buy their own, borrow them from a local restaurant or encourage community members to bring their own reusable dinnerware to masjid iftars, like Zero Trash Iftar Kits from GreenRamadan.com.

• Eat less meat. Yep, I said it. Just because it is halal doesn't mean we need to eat it every day. Diversify the iftar menu with vegetarian or vegan meals. Get even more creative by having nights when iftar meals are made solely from locally grown ingredients, are gluten free, 100 percent organic, or the meats are green zabiha (halal, organic and grass-fed).

• Too much food? Challenge community members to put on their plate only what they can eat. Individuals can also bring a reusable container to take leftovers home to eat for the next morning's suhoor or the masjid can donate extra food to local shelters or soup kitchens.

• Use food scraps to generate compost for the masjid grounds.

• Launch a Greenest masjid competition between local masajid to produce the least amount of trash during Ramadan.

• Use permanent markers to write names on cups and plates. There will be less confusion on which cup belongs to whom and thus less stuff thrown away due to fear of contracting cooties.

All that is on the earth belongs to Allah. He established a balance and a natural pattern in all mankind and then appointed mankind as khalifa on earth. In the Qur'an, Allah reminds us to “…eat and drink but waste not by excess, for Allah loves not the wasters.”

Insha'Allah, we can work together to revive the sunnah of the Prophet Muhammad ﷺ reducing our consumption and cultivating our environmental consciousness and stewardship, all the while saving our masajid money and minimizing the environmental impact of our Ramadan iftars. May these small efforts be the ones that secure our place in Paradise.

 You can learn more about Kori Majeed on her site Green Ramadan

This article was originally published on MuslimsMatters on July 2nd, 2014. 

[1] Wills, A. (2010, June 21). Recycling To-Go Plastics. Retrieved June 2014, fromhttp://earth911.com/news/2010/06/21/recycling-to-go-plastics/

[2] Aubrey, A. (31 December 2011. The Average American Ate (Literally) A Ton This Year. Retrieved June 2014, fromhttp://www.npr.org/blogs/thesalt/2011/12/31/144478009/the-average-american-ate-literally-a-ton-this-year

[3] National Resources Defense Council. (2012, August 21). Wasted: How America Is Losing Up to 40 Percent of Its Food from Farm to Fork to Landfill. Retrieved June 2014, from http://www.nrdc.org/food/wasted-food.asp

Islam offers important lessons for environmental movement

By: Syed Rizvi,

When I first heard of Obama’s most recent plan to combat climate change, I thought about the issue of the environment more broadly.Ninety-seven percent of scientists say climate change exists, and according to 18 scientific associations,humans are the prevailing cause for this change. Putting aside the inevitable political wrangling over such a plan, the environment is something that stands as a universal concern. The details of Obama’s plan may receive legitimate criticism, but cutting coal pollution is without a doubt a prudent course of action. Yet Congress and the American people are having difficulties coming together on this issue.

About 83 percent of Americans are affiliated with a religion, thus religion is a driving force for a majority of Americans. In addition, faith is the biggest authority on morality, and environmentalism is a moral issue. That is why religion can and should take leadership and provide political aid to environmentalism. It should boggle the mind of any conscientious person why environmentalists haven’t been able to team up with religious blocs, including Jews, Christians and Muslims. I don’t know the answer to that question, but I can speak on Islam’s articulated and well-documented beliefs on protecting the environment. Recognizing Islam’s position on the environment will help redefine a widely misunderstood and misjudged religion so that Muslims and non-Muslims can work together on tackling environmental issues here at the University of Texas at Austin and abroad.

To determine the ‘Islamic view’ on any certain issue one must reference Islamic jurisprudence, which is derived from two main sources. The first source is the fourth and the most holy of holy books, the Quran, and the second source is hadiths, or the sayings of the Prophet Muhammad (peace and blessings be upon him). It is important to note that while the beliefs presented here are held by a majority of Islamic schools of thought, if not all, there are still varying interpretations, and if a conclusion has consensus it may be reached by different means. In fact, there are four schools of jurisprudence in the Sunni sect of Islam and also a separate Shia sect of Islam.

In regard to the preservation and protection of the environment, Dr. Nasr Farid Wasil, the former Mufti of Egypt, or Sunni scholar and interpreter of jurisprudence, states that humans “must keep the universe as pure and magnificent as Allah [the Arabic word for God] has created it” because humans are the guardians of the world. One of the supporting pieces of evidence is Surah, or chapter, 16 verses 5-14from the Quran, which talks about humans being entrusted with the world and its bounties. Nearly 1,400 years ago, Imam Jafar al-Sadiq (peace and blessings be upon him), a divinely guided leader for Shiites and the father of the Sunni schools of thought, wrote extensively on the sciences. His writings warned that we should not pollute the environment, otherwise the planet would become uninhabitable. Surah 6 verse 141 supports Imam Jafar al-Sadiq’s (peace and blessings be upon him) scientific postulation with a stern warning to humanity not to be wasteful and harvest the land in consideration of its vitality.

In addition to the the Holy Quran and its teachers, Muslims look to the greatest teacher the Messenger, Prophet Muhammad (peace and blessings be upon him). Muslims find answers to many of life’s questions in hadiths. According to Al-Bukhari and Muslim, Sunni collections of hadiths, the Prophet (peace and blessings be upon him) is reported to have said that “Muslims will always earn the reward of charity for planting a tree, sowing a crop and the birds, humans, and animals eat from it.”

With this brief introduction of Islamic jurisprudence on environmentalism, it is important to know that there is real work being done by Muslims in today’s world. Although without the force of law, the Indonesian Ulama Council, Indonesia’s top Muslim clerical body, made the unprecedented move recently of outlawing all activities resulting in wildlife extinction, and in Iran, Ayatollah Ali Khamenei, Supreme Leader of the Islamic Revolution, called for “all-out endeavors to protect the environment in Iran, and urged a halt to the environmental damage caused by the new constructions,” according to the Tasnim News Agency, an Iranian government news agency. In addition, there are Muslim organizations that strive to protect and conserve the environment like the Islamic Foundation for Ecology and Environmental Sciences.

However, this is not nearly enough. Here in Austin and more broadly in America, the Muslim community is not as concerned with environmental issues. For example, in recent history, none of the Muslim organizations at the University of Texas at Austin have hosted or organized an event with the purpose of supporting environmentalism. This may be a problem shared by communities of other faiths; however, as a Muslim, it is important not only to educate but to act. As Muslims, it is important to realize that protecting the environment is a part of our faith as clearly demonstrated, and for non-Muslims, it is vital to see the Muslim community as partners in the advancement of our world and its shared goals. Religious organizations on campus working together can serve not only to build on Austin’s environmental accomplishments but also to build mutual understanding, working toward a political unity that promotes a moral voice on issues like environmentalism, so that cutting coal emissions is not all that we do to combat climate change.

This article was originally published in The Daily Texan on June 12th, 2014. 

10 Green Hadiths

Forest

By: Muhammad Fathi

Did the Prophet (peace and blssings be upon him) say anything about saving our planet? Did he promote any ideas or practices relevant to the world's growing concern about the future of the earth and its resources?

Today, with the increasing awareness of the dangers facing our planet and the great interest in green ideas, a reflection on the guidance of the Prophet in this area proves helpful and relevant. What is distinctive about the Prophet's approach to environmental issues is the connection he establishes between green practices and the Hereafter reward, which represents for Muslims an incentive greater than any worldly gain or reward and, as a result, prompts a greater care for the earth and more effort to conserve its resources.

Plant a tree even if it is your last deed:

1. Anas (May Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said, “If the Hour (the day of Resurrection) is about to be established and one of you was holding a palm shoot, let him take advantage of even one second before the Hour is established to plant it.” (Authinticated by Al-Albani)

Planting trees is a renewable source of hasanat:

2. Anas also reported that the Prophet said, "If a Muslim plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, it is regarded as a charitable gift (sadaqah) for him." (Bukhari)

Conserve resources even when used for rituals:

3. Abdullah ibn Amr ibn Al-`Aas (May Allah be pleased with him) reported that the Prophet passed one day by Sa`d ibn Abi Waqas (May Allah be pleased with him) while he was performing wudu' (ritual cleaning of body parts in preparation for prayer). The prophet asked Sa`d, "Why is this wastage?" Sa`d replied "Is there wastage in wudu also?" The Prophet said, "Yes, even if you are at a flowing river." (Ahmad and authenticated Ahmad Shakir)

Keeping environment clean is important:

4. Mu`adh (may Allah be pleased with him) reported that the Prophet warned, "Beware of the three acts that cause you to be cursed: relieving yourselves in shaded places (that people utilize), in a walkway or in a watering place." (Ranked sound, hasan, by Al-Albani)

5. Abu Zarr Al-Ghafari (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said, "Removing harmful things from the road is an act of charity (sadaqah)." (Authenticated by Al-Albani)

No for over-consumption! Consider recycling and fixing before buying new items:

6. Abdullah ibn `Abbas (may Allah be pleased with him) reported that the Prophet said, "The believer is not he who eats his fill while his neighbor is hungry." (Authenticated by Al-Albani)

7. Asked about what the Prophet used to do in his house, the Prophet's wife, `A'ishah (may Allah be pleased with her), said that he used to repair his shoes, sow his clothes and used to do all such household works done by an average person. (Authenticated by Al-Albani)

8. The Prophet said, "Whoever kills a sparrow or anything bigger than that without a just cause, Allah will hold him accountable on the Day of Judgment."  The listeners asked, "O Messenger of Allah, what is a just cause?" He replied, "That he will kill it to eat, not simply to chop off its head and then throw it away." (An-Nasa'i)

Animals should be cared for:

9. Abu Hurairah (may Allah be pleased with him) narrated that the Prophet said, "A man felt very thirsty while he was on the way, there he came across a well. He went down the well, quenched his thirst and came out. Meanwhile he saw a dog panting and licking mud because of excessive thirst. He said to himself, "This dog is suffering from thirst as I did." So, he went down the well again, filled his shoe with water, held it with his mouth and watered the dog. Allah appreciated him for that deed and forgave him." The Companions said, "O Allah's Messenger! Is there a reward for us in serving the animals?" He replied: "There is a reward for serving any living being." (Bukhari)

10. Abdullah ibn `Umar (may Allah be pleased with him) narrated that the Prophet said, "A woman entered the (Hell) Fire because of a cat which she had tied, neither giving it food nor setting it free to eat from the vermin of the earth." (Bukhari)

This article was originally published on OnIslam on April 22, 2014. 

The “Muslim” response to climate change?

INDD

By: Hind Al-Abadleh

The Intergovernmental Panel on Climate Change (IPCC) started releasing reports on their fifth assessment of the status of the climate starting in September 2013.  The latest report on adaptation and mitigation came out last Sunday, April 13.  The reports are the synthesis of scientific studies on climate science from field, laboratory and modeling work, which shows with greater levels of confidence that humans are the main driving force behind a changing climate.

Mainly, the high carbon, consumer-driven life style powering industrial civilizations and those aspiring to catch up are saturating the planet with the junk we continue to pump into the atmosphere.   We are currently experiencing the impacts(1): faster rates of melting ice caps, ocean acidification, depletion of fresh water resources, increased severity of storms, floods and droughts with impacts on crop production, in addition to rising surface and atmospheric temperatures.

I’ve written before(2) on how Islamic teachings provide an ethical worldview of Nature based on Quranic verses and traditions of Prophet Mohammed – PBUH.  Motivated by these teachings, and in response to the call of the IPCC for humanity to adapt and mitigate climate change, I believe that Muslims can take a leadership role in this arena.

The goal would be to reduce their carbon footprint by 40-80% as a community inspired by its faith by staring now through practical steps to be implemented in their mosques, community centres, businesses and homes:

1)    Energy conservation:  One old-fashioned way of adapting to climate change is to conserve energy.  We need to become more efficient in energy and material consumption.  In our minds and deep in our hearts, we need to connect being conscious of God (having taqwa coupled with internal accountability) with how many light switches we keep on or off and how long we keep the cars idling for no good reason.   We need to embrace behavioral changes that monitor our energy consumption everywhere we go.  Requesting energy audits to mosques, busineses and homes are necessary, and following up on the recommendations by improving insulations, and replacing old appliances with energy efficient ones, will not only save money in the long run, but also reduce carbon emissions dramatically.

2)    Smart and environmentally-friendly Sharia investments:  To keep global warming to 2 degrees this century, we need to keep 66-80% of proven fossil fuel reserves in the ground.(3)  This means that we need to burn about 20-30% strategically as transition fuels to clean energy generation.  Currently, Sharia-compliant investment firms invest in fossil fuel energy companies because oil is considered an ‘asset’ like gold and silver.  Well, if we are to truly live up to teachings of our religion, Muslim investment firms should be among the early birds in divesting from fossil fuels, and investing instead in emerging clean energy technologies likes solar and wind, and in technologies that aim to capture carbon from large point emission sources to prevent its addition to the atmosphere.

3)    Abolishing factory farming: Muslims are among the largest consumers of red meat and poultry around the world.  As a fast growing visible minority in Canada, the halal industry is expecting to grow substantially to meet their needs.(4,5)  It has been estimated that producing 1 kg of beef results in more CO2 emissions than going for a three-hour drive while leaving all the lights on at home.(6)  The root cause of the high carbon emissions is the factory farming practices driven by high consumer demands.  I’ve written before on Muslims relationship with food, and the need to care for animals’ well being and not only how they were slaughtered.(7)  This area of the economy that is driven by Muslims consumer demand for halal food present a golden opportunity to ‘vote with our wallet’ to abolish inhumane factory farming practices that are carbon-intensive, and to encourage natural and organic ways of raising animals for food.

Climate change is symptom of a disease that infected humanity at large and threatens its survival.  Inspired by a belief system that places the human being as a steward of the Earth and the rest of God’s creation, and by a rich heritage and history that embodies how a human civilization could thrive in harmony with Nature, Muslims ought to revive the spirit of their commitment to living by the message in the Quran and traditions of Prophet Muhammad –pbuh.  I sincerely pray that Allah make us from among those who reflect and follow the best of what is being said.

References:

1)    'What We Know' initiative on Climate Change from AAAS:http://whatweknow.aaas.org/get-the-facts/

2)    Through religious lens: combating climate change: http://iqra.ca/2009/through-religious-lens-combating-climate-change/

3)    Assessing “Dangerous Climate Change”: Required Reduction of Carbon Emissions to Protect Young People, Future Generations and Nature: http://www.plosone.org/article/info%3Adoi%2F10.1371%2Fjournal.pone.0081648

4)    Halal in Toronto: http://vimeo.com/16597158

5)    Canadian Halal Meat Market Study:http://www1.agric.gov.ab.ca/$department/deptdocs.nsf/all/afu9886

6)    Meat production 'beefs up emissions': http://www.theguardian.com/environment/2007/jul/19/climatechange.climatechange

7)    Our relationship with food – should we really care?’:http://iqra.ca/2011/our-relationship-with-food-–-should-we-really-care’/

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

Islam and Animal Rights

 

By: Luyfiyah Suliman

All living beings – humans, birds, animals, insects etc – are worthy of consideration and respect. Islam has always viewed animals as a special part of God's creation. Mankind is responsible for whatever it has at its disposal, including animals whose rights must be respected. The Holy Qur'an, the Hadith, and the history of Islamic civilization offer many examples of kindness, mercy, and compassion for animals. According to Islamic principles, animals have their own position in the creation hierarchy and humans are responsible for their well-being and food.

Islam strongly asks Muslims to treat animals with compassion and not to abuse them. The Holy Qur'an states that all creation praises God, even if this praise is not expressed in human language. Prophet Muhammad (Peace Be Upon Him) often chastised his Companions who mistreated animals, and spoke to them about the need for mercy and kindness.

Holy Quran and Animal Welfare

The Holy Quran contains many examples and directives about how Muslims should treat animals. The Quran describes that animals form communities, just as humans do:

"There is not an animal that lives on the earth, nor a being that flies on its wings, but they form communities like you. Nothing have we omitted from the Book, and they all shall be gathered to their Lord in the end"(Quran 6:38).

The Quran further describes animals, and all living things, as Muslim - in the sense that they live in the way that Allah created them to live, and obey Allah's laws in the natural world.

“Seest thou not that it is Allah Whose praise all beings in the heavens and on earth do celebrate, and the birds (of the air) with wings outspread? Each one knows its own (mode of) prayer and praise, and Allah knows well all that they do.” (Quran 24:41)

"And the earth, He has assigned it to all living creatures" (Quran 55:10).

Animals are living creatures with feelings and connections to the larger spiritual and physical world. We must consider their lives as worthwhile and cherished.

"And the earth, He has assigned it to all living creatures" (Quran 55:10).

These verses serve as a reminder to us that wildlife, like humans, are created with purpose. They have feelings and are part of the spiritual world. They too have a right to life, and protection from pain and suffering.

Ahadith and Rights of Animals

Prophet Muhammad (Peace Be Upon Him) exhorted Muslims to show kindness and compassion towards animals and birds, and repeatedly forbade cruelty towards animals.

"Whoever is merciful even to a sparrow, Allah will be merciful to him on the Day of Judgment."

“A good deed done to an animal is like a good deed done to a human being, while an act of cruelty to an animal is as bad as cruelty to a human being."

The Messenger of Allah (SAW) once passed by a camel that was so emaciated that its back had almost reached its stomach. He said, "Fear Allah in these beasts who cannot speak." (Abu Dawud)

Humans were created by Allah, the Almighty, to be custodians and guardians of the Earth. Killing without need- that is killing for fun- is not permissible.

The Companions said,”O Allah’s Messenger! Is there a reward for us in serving the animals?” He replied: “There is a reward for serving any living being.” (Bukhari)

A group of Companions were once on a journey with the Prophet, may Allah bless him and grant him peace, and he left them for a while. During his absence, they saw a bird with its two young, and they took the young ones from the nest. The mother bird was circling above in the air, beating its wings in grief, when the Prophet came back. He said, "Who has hurt the feelings of this bird by taking its young? Return them to her." (Muslim)

In Islam, hunting for sport is prohibited. Muslims may only hunt as is needed to meet their requirements for food. This was common during the time of the Prophet Muhammad, and he condemned it at every opportunity.

Few Points to Ponder

We need to seriously ask ourselves – is the Muslim community upholding the rights of animal despite explicit orders from Allah (SWT) and the Prophet (SAW)? What should our role be, not only in the debate on such subjects, but in conservation and protection of animals and the environment as a whole? Have we disenfranchised wildlife? How do the laws of the country in which we live stand up to the Islamic principles? And finally, how does Islam help us to find solutions to the dilemmas we face?

It is not impossible to demand greater action and consideration for the natural world. Bolivia has gone as far as to legally grant nature equal rights with humans and has introduced the Law of Mother Earth which reportedly assigns 11 new rights to nature, including: ‘the right to life and to exist; the right to continue vital cycles and processes free from human alteration; the right to pure water and clean air; the right to balance; the right not to be polluted; and the right to not have cellular structure modified or genetically altered.’ Ecuador has also changed its constitution to give nature "the right to exist, persist, maintain and regenerate its vital cycles, structure, functions and its processes in evolution".

These laws are considered radical, but what it enshrines does not ask for much, indeed only that animals, and nature are given equal respect and care- as much as is expected of us in Islam. Individuals and governments have an important role to play in educating the public animal welfare and establishing institutions to support animal well-being.

Lutfiyah Suliman is a Master of Science student at the University of the Witwatersrand in South Africa and the Media representative for Green Deen South Africa. Her research delves into the impact and influence of journalism and the media industry on environmental science communication. Lutfiyah’s interests lie in environmental communication, education and policy. For queries related to the content and media aspect of Green Deen please email at lutfiyah.suliman@gmail.com

This article was originally published on EcoMENA on February 25^th, 2014. 

Photo Credit: TheAnimalDay.org

Combating the Disease: Materialism and its Effects

By Safia Latif

Rows of colorful handbags repose on shelves and display tables around me. They boast of their structured silhouettes and textured leathers: boarskin, saffiano, patent. But these are not just any handbags. Carefully embossed in the center in glossy patent black or lined in gold, the words of the designer brand catch the eye of even the most timid shopper.

The brand, a multi-million dollar high-end fashion company and daughter of a multi-billion dollar global corporation—caters to the world’s sophisticated elite. Handbags, accessories, and clothing are specially designed for a particular type of woman: the career woman on a mission, who gracefully flags down taxis and makes important business meetings just in the nick of time—all while modeling the latest haute couture and thousand-dollar handbag. She is fun, playful, and smart. But most importantly, she is rich.

This fashion house, like any other global brand, capitalizes on our naivety—our false belief that somehow a glamorous new handbag can solve our problems. Worse yet, it fools real working-class Americans into thinking that they too, can be worth a million dollars. You can be a celebrity so long as you acquire this superfluous material item most likely manufactured in China for a fraction of American minimum wage yet sold at the price of an average car payment. The shattering reality, however, carries deep social ramifications.

Last year, I lived abroad in Egypt where I studied Arabic at Alexandria University. When I returned to the States, I began the tedious process of applying to jobs. Egypt—where socioeconomic problems run rampant and a large portion of society visibly lives below the poverty line—had rendered me disillusioned with modernity and materialism. So one can imagine what a painful process it was to go from life in a developing country to the shiny interior of a wealthy corporation. I became a temporary employee at the above mentioned company to make, as one of my co-workers thoughtfully put it, “fun money,” while I pursued other more long-term enterprises.

I began work, detached and aloof yet resolute in my antipathy towards consumer culture. I hated the slew of handbags and their patina of false promises. I observed as customers attempted to trade in their personal problems for a new designer purse. One woman confabulated with me about a death in the family. She had recently come into money and decided to treat herself. Another woman also lamented over the loss of a family member. This evidently prompted a shopping spree. She bought four purses and a wallet and trying to justify her lavish expenditure stated matter-of-factly, “I needed retail therapy.”

My co-workers and managers, also puppets of a deceitful corporate puppeteer, cautiously pick up various handbags in the store, and as if children, cradle them longingly. Every particular purse has a name. Eerily, they are treated like animate objects, virtually assuming human value.

“I love this little guy,” my co-worker says, eying a pebbled cowhide neon green purse. “Little Curtis is my faaavorite.” Another popular piece, the “Beau Bag” or “boyfriend” bag replaces the need for male companionship. It is, according to the official fashion brand’s website, “the ideal companion to tote around town.”

Sales associates, like at most corporate companies, are paid minimally with little health benefits. Pressured into buying products, as the company demands that employees model the name brand at work, associates find their already meager paychecks further diminished. Duped by the illusion that employee discounts actually save them money, they end up spending more in the long run. One manager, a young dainty single mother, struggles to make ends meet every month. Although she works full-time, managing unseemly hours and forsaking invaluable time with her three-year-old daughter, she complains mournfully of having to eat ramen noodles for dinner. As American social critic, Chris Hedges contends in his book, Empire of Illusion: The End of Literacy and the Triumph of Spectacle:

“The wild pursuit of status and wealth has destroyed our souls and our economy. Families live in sprawling mansions financed with mortgages they can no longer repay. Consumers recklessly rang up Coach handbags and Manolo Blahnik shoes on credit cards because they seemed to confer a sense of identity and merit. Our favorite hobby, besides television, used to be, until reality hit us like a tsunami, shopping. Shopping used to be the compensation for spending five days a week in tiny cubicles. American workers are ground down by corporations that have disempowered them, used them, and have now discarded them.”

In an age of capitalist fantasy and materialism, Hedges’s words ring painfully true. The upshot is unavoidable. Societal ills are tempered with and all together forgotten for a beguiling fantasy world that aims to encroach upon even the most fervent iconoclasts. Sheikh Abdal Hakim Murad also preaches against materialism. In a scholarly essay, he notes:

“When we forget who we are, so radically, the protection begins to be withdrawn, and we are at the mercy of the material world, which we now trust and love more than we trust and love God.”

That God should become secondary to our materialistic pursuits is a very real scare. We see it happening in our local Muslim communities. Muslim families compete over luxurious homes and fancy cars. Intrinsic value is measured monetarily by occupation and financial status rather than moral and spiritual conduct. Allah, subhanahu wa ta`ala (exalted is He), warns against this precarious state in surah Al-Takathur: “Competition in [worldly] increase diverts you. Until you visit the graveyards,” (Qur’an, 102:1-2). The reality—cold and difficult to swallow—reminds us that all trivial pursuits end in permanent privation. The middle path, however, can be hard to find.

Lately I have nurtured a radical desire to withdraw from the modern world, and become somewhat of an ascetic. Although many of my friends candidly pointed out severe flaws in this plan, I still struggle to maintain a balance between love of this world and love of the next. Shamefully I must admit that, despite all my attempts in resisting the urge, I am not immune to the sparkly consumer allure of this fashion house. I purchased my first leather handbag a few weeks ago. I can’t say that I am any happier than I was before. But I can say with every certainty, that money would have been better spent elsewhere. In the future, it might do well for me as well as everyone else battling the pathology of consumer culture to remember the beautiful adage attributed to the Prophet Jesus, alayhi as-salaam, blessings be upon him:

“The world is a bridge; so pass over it to the next world, but do not try to build on it.”

This article was originally published on SuhaibWebb.com on January 21^st, 2014. 

Photo Credit: n.karim

The Existence of the “Vegetarian Muslim”

By: Karima Burns

The Prophet (SAW) said, “The superiority of 'Aisha to other ladies is like the superiority of Tharid (i.e., a meat and bread dish) to other meals.”

When one first reads the above Hadith, it appears to be non-controversial and simply stated to honor a strong and blessed Muslim woman. However, a vegetarian reading it might have trouble accepting the fact that the Prophet himself (SAW) elevated a meat dish to such a high rank among foods.

On the other hand, vegetarians would be pleased with a Hadith related by Yahya that states that the Prophet (SAW) said, “Beware of meat. It has addictiveness like the addictiveness of wine” (Malik). In this Hadith, it seems that meat does not hold such a high rank, after all; rather, it appears to be among the worst foods we can consume.

So what is the correct perspective regarding meat in Islam? Should Muslims be vegetarians, carnivores, or omnivores?

In the argument for meat, one must note that the Prophet (SAW) himself ate meat; he condoned and even encouraged eating it; and Allah has required sacrificing at the time of Eid-ul-Adha for the purpose of consumption.

The Prophet even considered meat “clean” that, according to the narration of Ibn Abbas, “The Prophet (SAW) ate of the meat of a shoulder (by cutting the meat with his teeth), and then got up and offered the prayer without performing the ablution anew” (Bukhari).

It was also one of the favored foods to be taken on journeys. Jabir bin ‘Abdullah narrates, “During the life time of the Prophet, we used to take the meat of sacrificed animals (as journey food) to Medina” (Bukhari, Hadith No. 474, Vol. 7).

As well, according to the narration of Aisha, meat was also a favored gift. “I never felt so jealous of any woman as I did of Khadija, though she had died three years before the Prophet married me, and that was because I heard him mentioning her too often, and because his Lord had ordered him to give her the glad tidings that she would have a palace in Paradise, made of Qasab, and because he used to slaughter a sheep and distribute its meat among her friends” (Bukhari).

Modern Science Says

Modern researchers have also begun to favor meat again as an important part of the diet. For years, it was unpopular within the health industry after it was found to contain fats that potentially cause heart disease and obesity, and a structure that requires a longer digestive time and causes constipation and increased body toxicity. Moderate intakes of all useful nutrients is a must.

However, many experts have now concluded that some vitamins and minerals can only be found sufficiently in meat products, and that most vegetarians will become deficient in these nutrients over time.

Hence, a recent article in Prevention magazine asks, “Does this latest swing back to red meat mean that we're heading straight for imminent health disaster?” Their answer was, “Not at all.

In moderation, lean meats can provide significant health benefits, from preventing vitamin and mineral deficiencies and boosting immunity to building stronger blood.”

In fact, meat does provide many health benefits. Dr. Susan Kleiner, R.D, PhD. and owner of High Performance Nutrition in Mercer Island, Washington says, “People read reports that red meat causes cancer and heart disease so they think they have to stop eating meat.

What they don't realize is that people in these studies eat more than ten ounces a day. Eating three to five ounces a day is considered quite healthful.”

One of the most important nutrients found in abundance in meat is iron – a mineral that boosts the oxygen carrying capacity of blood. Without enough iron, our red blood cells get smaller and we start feeling worn out. Women and athletes are even more at risk for iron deficient anemia, because their bodies use more iron due to menstruation and exercise.

In one study, 47 inactive women were enrolled in a 12-week moderate aerobics program. After the 12 weeks, their iron levels showed a significant drop. This could explain why some people who exercise complain that they still feel fatigued even though they “should” feel more energetic from their efforts.

Iron is also found in abundance in dark leafy greens such as spinach or Swiss chard; however, it takes about five cups of uncooked Swiss chard or spinach to equal the iron found in 10 ounces of meat. Realistically, even a person who is willing to eat five cups of greens in a day would not find them available year round, particularly during the winter.

Furthermore, meats contain an iron called heme iron which is fifteen percent more absorbable than non-heme (plant) iron. And consuming heme iron actually helps the absorption of non-heme iron; therefore, it is a good idea to combine foods from the plant and animal kingdoms for the best balance and benefit.

To compensate for the deficiency of iron in vegetarian and low meat diets, many people take iron supplements. However, it has been found that consuming many of these supplements can actually be detrimental rather than helpful because most are made from a non-organic iron which is not absorbable by the body, but instead forms deposits over time, which can lead to an increased risk of infections, heart disease and cancer.

Zinc, responsible for supporting the immune system, is another mineral found abundantly in meat. A three-ounce top round, for instance, provides one third of the USRDA (U.S. Recommended Daily Allowance) for zinc, which like iron is more easily absorbable coming from meat than vegetable sources.

However, unlike iron, it is not readily available within the plant kingdom. One would have a hard time getting enough zinc in a strictly vegetarian diet unless they were to consume a few cups of pumpkin seeds every day. Therefore, a person who never eats meat would soon become deficient in zinc.

Vitamin B12

Vitamin B-12 is perhaps the most difficult to obtain nutrient that meat provides, as it is virtually unavailable in the plant kingdom at all. In fact, most doctors recommend that vegans (those that do not eat meat products at all) absolutely need to take a vitamin B-12 supplement.

Doctors have noted that many vegetarians feel “fine” for years; then, five or seven years down the road, they suddenly feel fatigued.

Strict vegetarians are at high risk for developing “pernicious anemia,” a rare and often fatal disorder resulting from a depletion of B-12 in the system.

This is because vitamin B-12, which is stored in the liver, depletes itself over time.

Most people who include at least some meat products in their diet, however, will never have this problem.

Therefore, most experts advise eating meat at least occasionally in the vegetarian diet.

This view syncs well with the example of the Prophet (SAW). The Qur'an (7:31) says, "Eat and drink, but waste not by excess, for God loves not the prodigals.” Muhammad (SAW) elaborated on this verse when he said (narrated by Yahya), "What is this, Amir al-muminin?”

“We desired meat and I bought some meat for a dirham," Umar said.

"Does one of you want to fill his belly apart from his neighbor or nephew? How can you overlook this ayat: 'You squandered your good things in the life of this world and sought comfort in them' " (Qur'an, 46:20).

In this Hadith, the Prophet (SAW) seems to imply that eating meat in excess is an act of selfishness, and that one should feed any extra meat that they might have to someone who is in need.

Concern for animals prompts many people to be vegetarian. That we should be concerned about animals is obvious in a famous Hadith narrated by Bukhari: Abu Hurairah narrated that the Prophet said, "A man felt very thirsty while he was on the way; there, he came across a well.

He went down the well, quenched his thirst, and came out. Meanwhile, he saw a dog panting and licking mud because of excessive thirst. He said to himself, ‘This dog is suffering from thirst as I did.' So, he went down the well again and filled his shoe with water and watered it.

Allah thanked him for that deed and forgave him.” The people said, “O Allah's Apostle! Is there a reward for us in serving the animals?” He replied: “Yes, there is a reward for serving any animate (living being)."

Another Hadith that encourages kind treatment toward animals is that related by Malik that states, "Allah, the Blessed and Exalted, is kind and loves kindness.” We are encouraged to be mild towards animals – even “beasts of burden” which the Prophet instructed the Muslims to spare from traveling through difficult terrain.

Despite these and numerous other Hadith enumerating the virtues of kindness towards animals, it does not follow that they should not be slaughtered. Not only is it permissible for our lawful use, it is also permissible to kill an animal as a protection against danger or evil.

Aisha narrated that Allah's Apostle said, "Five kinds of animals are harmful and can be killed in the Haram (Sanctuary). These are the crow, the kite, the scorpion, the mouse and the rabid dog."

The general consensus, amongst the Prophet and modern health experts, is that we should eat meat – at least in moderation – and, while it certainly can become “as addictive as wine,” it holds a high rank amongst foods as long as it is eaten in moderation.

Therefore, we can conclude that the best health is enjoyed by those who “Eat of the good things We have provided for your sustenance, but commit no excess therein" (Qur'an, 20:81).

Karima Burns, MH, ND has a Doctorate in Naturopathy and a Masters in Herbal Healing. She has studied natural healing for 12 years, published a natural healing newsletter for 4 years, and writes extensively on natural healing and herbs. Sister Karima became interested in natural healing after ending her personal lifelong struggle with asthma, allergies, chronic ear infections, depression, hypoglycemia, fatigue and panic attacks with herbs and natural therapies.

This article was originally published October 16, 2013 on Onislam.  Photo credit from threadless

Reconnecting with Nature

By: Klaudia Khan

The concept of responsible management and taking care of the natural environment is firmly embedded in the teachings of Islam, so Muslims shouldn’t be reminded that living eco-friendly lifestyle is part of their religion. Or do they?

Fazlun Khalid, a man synonymous with the eco-Islam movement and one of the most influential contemporary Muslims, claims that people nowadays, including Muslims, are getting more and more disconnected from nature.

It’s not only Islam that teaches respect for the natural environment, but it’s an idea rooted in every religious system in the world. Yet as the philosophy of the Post-Enlightenment Era divided the sacrum from the Profanum, industrialization and urbanization allowed people to live lives that are physically disconnected from nature, the sacrosanct link between the Creator and the creation has gone into abyss.

The result is a new world order in which the decisions are made by the people who care more for economical growth and the disastrous consequences this growth causes to the planet. And while environmentalists of all faiths are proclaiming the doomsday for Earth, the decision-makers seem deaf or oblivious to their reasoning and continue pushing our civilization towards environmental disaster. So is everything lost for us and future generations?

Not if we wake up now and make radical changes to our lives. But it’s not going to be easy as we have to make a step back and give up on luxuries that we got accustomed to. We have to go back to the Prophetic tradition of simplicity. As Khalid put it: "We have to live simply, so that others may simply live."

Reconnecting with Nature seen through a faith perspective was the subject of a series of lectures followed by discussion organized by Dr. Rizwan Nawaz at Leeds University on November 12.

Khalid was the first speaker with his lecture on ‘Reconnecting with Nature – An Islamic Perspective’; and his vast knowledge and experience in the field of conservationism made the listeners realize the seriousness of the problem.

His lecture provided an exposition of the problem, while the other speakers tried to present the possible solutions.

Emma Clark, a well-established international garden designer specializing in Islamic gardens, a writer and a senior tutor and lecturer at the Prince’s School of Traditional Arts in London gave a presentation on ‘The Islamic garden as an opportunity for bridge-building between cultures’.

She started by explaining the concept of Islamic garden and the philosophy underlying all of its elements and went on to point out how the sacred art of Islamic gardens, the indisputable beauty and the magnitude of nature can speak and be understood by people from all the cultural and religious backgrounds and help build bridges between the communities.

Traditional Islamic gardens – Charbagh, are reflections of heaven on Earth, but the idea of heaven which they reflect is common to people of different faiths, not only Muslims.

And so through pondering on the beauty and the manifestation of cosmic harmony expressed through the design of Charbagh, people could find what has been missing in their lives and start the process of realigning themselves back to nature.

Mark Bryant, Development Officer for the study of Islam at University of Cardiff, and the last speaker at the event presented a lecture ‘Are British Muslims green?’ which offered some insight into how local Muslim communities are reconnecting with nature, often through creating green spaces, Islamic inspired gardens and communal gardens.

One of the success stories he related is the Community Garden created by the Wapping Women’s Centre in the East London Borough of Tower Hamlets. Creating a green space for vegetable garden enabled women not only to grow their own greens, but also boosted their confidence, helped establish a sense of belonging and promoted some pro-ecological changes to their lifestyle.

While many British Muslim communities are skeptical about the gardening projects, those who give it a try and start soon begin to see the positive changes that such ventures bring, their outlook changes and they do embrace more green lifestyles.

The lectures were followed by refreshments and discussions over the cups of tea, where the speakers, organizers and the visitors freely exchanged impressions, opinions and ideas. It was an interesting event and it certainly provided lots of food for thought and inspiration. Maybe the best way to start reconnecting with nature is by getting physically close to it. To find our right place within Allah’s creation we need to realize its grandeur. “Assuredly the creation of the heavens and the earth is a greater (matter) than the creation of men: Yet most men understand not.”(Surat Ghafir: 40:57).

Klaudia Khan is a freelance writer interested in all aspects of green living. She studied Sociology in London and now lives with her husband and two daughters in the UK and Pakistan.

This article was originally published November 24, 2013 on Onislam.  Photo credit from mwanasimba

Is the rise of Islamic finance good news for the environment?

By Nalima Choudhury

The growing Islamic finance sector could spell good news for investments in clean energy according to experts RTCC has spoken to.

Islamic finance is growing 50% faster than the traditional banking sector, and it has huge growth potential, with assets expected to increase by 250% this year.

Its profile was boosted last week when UK Prime Minister David Cameron told the World Islamic Economic Forum he wanted the country to be the “first western sovereign to issue an Islamic bond”.

In an interview with RTCC, Professor Habib Ahmed, a World Bank author and Professor in Islamic law and finance at the University of Durham said the principles and values on which Islamic finance is based could contribute to sustainable economic development.

“There is an increasing demand from different stakeholders that Islamic finance should also reflect the ethical, social and environmental aspects in their financing,” he said.

“Many non-Muslims are attracted to Islamic finance because they find it sound from economic and ethical perspectives.”

This could be positive news for the clean energy sector that in 2012 suffered a 14% drop in investment as Europe curbed green subsidies and the USA’s attention was diverted from renewables to fracking.

Last month analysts at Bloomberg New Energy Finance reported that annual investment in renewables and energy-smart technologies will fall for the second consecutive year.

Emerging sector

There are already signs the clean-tech sector is starting to benefit from Islamic finance.

The Islamic Development Bank (IsDB) is already a major player in the clean energy sector investments of around $1 billion between 2010-2012.

The top five beneficiary countries of IsDB’s renewable energy sector financing were Morocco ($908 million), Pakistan ($896 million), Egypt ($886 million), Tunisia ($764 million) and Syria ($668 million).

Last month the IsDB agreed a $100 million investment with the Industrial Development Bank of Turkey for the development of renewable energy and energy efficiency projects.

On a wider scale, a report by  Ernst & Young published in December 2012 valued Islamic assets at about $1.8 trillion in 2011, representing about 1% of the global financial market.

Green shoots 

Some analysts believe Islamic finance will be good for the environment because it values more than just profits.

Western banks are required by law to provide the best return on investment for their clients regardless of where that investment goes.

But according to Asad Zaman from the International Institute of Islamic Economics in Pakistan, while green growth in the west is secondary to economic growth, this is not the case in Islamic financial circles.

“Natural resources are a sacred trust and protecting them for future generations a primary responsibility,” he said.

“Economic growth is not (directly) a goal at all, though it may be desirable as a means to (say) poverty alleviation.”

It’s a view shared by the heir to the British throne Prince Charles, who recently said Islamic banking could provide the answers where conventional banking could not, given Islam’s emphasis on a “moral economy”.

Where large Western banks have divested from oil and gas, it has generally taken place not because of ‘green’ reasons, but as a result of long term investment planning.

“Scottish Widows divested from these [fossil fuel] companies not on ethical grounds but because we think they’re not a very good investment decision. That view is shared very widely in the investment community,” said the bank’s head of sustainability Craig Mackenzie.

New investment model

The Islamic financial structure is so attractive that the UK Treasury is now investing about £200 million to work on the practicalities of issuing “sukuk”, or Islamic law compliant bonds in the country.

Sukuk bonds do not pay interest, but instead offers the investor a share of ownership in the project they are supporting.

In order to develop an environmentally friendly sector financed by Islamic banks, the Green Sukuk Working Group was launched last year by think tanks Climate Bonds Initiative, NGO Clean Energy Business Council of the Middle East and North Africa and the Gulf Bond & Sukuk Association.

“Interest in both Shari’ah compliant and ethical investing is on the rise. Green sukuks can support this trend by expanding the range of available financial instruments,” said the GBSA’s Michael Grifferty at the group’s launch.

“Green sukuks also support national development strategies by offering longer term finance for essential infrastructure.”

The group aims to develop best practices and promote the issuance of sukuks for the financing of climate change investments and projects, such as renewable energy projects.

Banks like UK-based Islamic investment bank Gatehouse Bank offer people the opportunity to invest in sustainable companies that offer technology, products and services throughout the water industry to help with water desalination, a burgeoning sector in the Middle East.

According to Professor Ahmed, the Islamic financial sector’s growth is likely to continue because it has proven to withstand events like the 2008 global financial crisis.

“After the crisis, Islamic finance came to light because it had features that would have lessened the intensity of the crisis,” he said.

Social responsibility

A paper published in July this year by the International Institute for Sustainable Development (IISD) argues that increasing levels of debt in the ‘West’ will make Islamic banking a safer bet for many investors.

“Islamic finance principles serve to insulate the Islamic financial system from excessive leverage, speculation and uncertainty, which in turn contributes toward promoting financial stability and long-term sustainability,” the authors say.

“As a result, the implementation of Islamic finance principles is anticipated to grow, not only in Muslim countries’ financial markets, but also in those markets concerned with socially responsible objectives and ethical financial solutions.”

Muhammad bin Ibrahim, the Central Bank of Malaysia’s deputy governor, argued earlier this month that it was an Islamic bank’s duty to “enhance the general welfare of society.”

“The teachings of Islam basically promote preservation of natural resources and the need to respect all living things. Failure to do so would be detrimental…where severe destruction of the land and sea would come upon those who mistreat the environment,” said Ibrahim.

There are, of course, plenty of examples of Islamic banks lending to oil and gas companies. Money based in Saudi Arabia and Qatar is, in all likelihood, derived from the extraction of fossil fuels.

But the rapid growth of a financial sector underpinned with strong ethical and environmental leanings indicates that the damage investments may do to the planet may come under increasing scrutiny.

Ahmed argues that currently there is little sign of a “green” culture in the Islamic financial sector, perhaps not a surprise given its relatively small size.

But he says there is a debate among bankers over what the sector’s role should be moving forward, and how it can be a force for the global good.

“As the industry moves forward it will be expected that they consider social and environmental issues as the values on which Islamic finance is based on [these] demands,” he said.

This article was originally published November 7, 2013 on Responding to Climate Change. Photo credit from emrites247

Climate Change: A Religious Perspective

By:Mohammed Salarbux

Nowadays, two groups have mainly polarized the discussions about global warming and the Environmental Protection Act. On one end, the religious right and its pundits have been very active in denying climate change and making mockery of any meaningful environmental protection measures. On the other end, environmentalists, who are ignoring and/or ridiculing the role of religious upbringing in shaping people's attitudes toward the environment, are undermining the importance of spreading their message across a large group of people.

Science, religion and preservation are not necessarily mutually exclusive in their approach to this important subject. In Islam, seeking and accepting knowledge, respect to the environment, preservationism, and respect of other forms of life are part of the faith. There are no contradictions within Islam for Muslims to accept the scientific research of Anthropogenic Global Warming (AGW), and it is a part of its belief system that humans will suffer the consequences for any abuse of the earth's natural resources.

It is without doubt that had humankind practiced a balance between enjoying the earth's natural resources without being wasteful and preserving the environment for future generations, the world would be today a very different place. Furthermore, such a concept would have made it easier for the environmentalists to convey their messages to others. We would not have reached the edge today from run away Carbon Dioxide increases into the atmosphere that not only threaten our climates, but also our very existence. Pollutants and overfishing are destroying a great food resource, while gluttony and waste in food distribution further threaten a clean and healthy food supply. Food has now become an entertainment with non-stop television commercials promoting a lifestyle where people live to eat instead of eating to survive.

We are in a vicious adaptation to the needs of consumerism; everything must be fun and entertaining. This demand for convenient and immediate gratification has, for example, led to the mass production of petroleum based plastic products that not only leach PCB's into the food and water supply, but also create the ubiquitous waste of bottles and bags that swirl along our highways and have formed a giant whirlpool of plastic garbage in the Pacific Ocean further decimating wildlife and our food supply.

"Corruption appears on land and sea because of (the evil) that man's hands have done, so that He may make them taste a part of what they have done, in order that they may return." (Quran 30:41)

Contrary to other religious beliefs, in Islam, humans have to take full responsibility for their actions and not expect divine intervention to mollify their abuse of the world's resources. Sadly some environmentalists have failed to make the distinction that not all religions are inherently antagonistic toward exploring meaningful solutions to halt the degradation of our environment. The Quran teaches us that men are the caretakers of the earth (Quran 2:30), and are responsible for maintaining it. This belief is part of the Muslim tradition. While definitely not a part of the history of secular movements who tend to advocate, "Enjoy life as much as you can" which has contributed to the neglect of so many important aspects of our ecosystem. As a result our rain forests, aquifers, and waterways have suffered and cannot be expected to continue to sustain man's endless appetite for more "stuff."

Water conservation in Islam is more a matter of principle. The Prophet (pbuh) forbids wasting this precious resource even when it is available in abundance. He also cautions against its waste even while performing certain religious rites.

"Do not waste water even if you were on the bank of a flowing river." (Prophet Mohammed [pbuh])

Interestingly, one of his sayings was promoted by a water bottling company in Australia to stress the importance of conserving water. It is a developmental lesson with profound meaning that should be taught to all children. Just imagine our planet if we raised our children to respect the waters of our earth from the smallest springs to the mighty oceans. How much more would they appreciate the water flowing from the tap?

It has been counter-productive just to blame religion per se for obstructive solutions to rectify and address climate change, instead of focusing on the impact that consumerism has had on the ecosystem. The Quran has clearly laid down a balanced and commonsensical approach, wherein individuals are instructed to enjoy the good things of life, but not become intoxicated with their pleasures and abuse them. The "live as if there is no tomorrow" way of life only serves to further degrade our environment by encouraging everyone to consume more and more of the earth's natural resources. The Islamic position, however, (often not reflected in the Muslim world today) of believing in "life is a test" is overlooked as is the belief that we will be held accountable for our actions. Even a skeptic would admit the benefits of this concept, which should make one at least pause and be more conscious of the squandering of the earth's resources.

This article was originally published September 17, 2013 on HuffPost Green.  Photo credit from Phillippe 2009

Environmental Jihad

Environmental Jihad

By Shajuti Hossain

One must think twice, maybe three times, before using religious terminology. Words that are commonly used in the media to describe “religiously motivated” acts of violence are of special concern.

I recently got an email with the subject, “Environmental Jihad?” from the League of Conservation Voters, a nonprofit that promotes pro-environment policies. It said, “Wisconsin Sen. Ron Johnson just called our climate action campaign ‘an environmental jihad.’ We need every LCV supporter to help us push back. Tell him to apologize for his offensive rhetoric and stop blocking congressional action on climate change now.”

Upon reading this email, I laughed with disgust. Not because I am an environmentalist (although I am quite a fervent one), but because I am a Muslim. I and every other Muslim I have spoken to have always learned that “jihad” is “the struggle to please God.” Examples included giving charity even when money is tight and visiting the sick even when time is short. These are the acts of the Prophet Muhammad (peace and blessings be upon him) that Muslims must follow.

Muslims frequently and contentedly hop on this struggle bus when our intention is to please God. Helping a friend move out even though we haven’t gotten much sleep is jihad, because God says to use our resources for the benefit of others. Waking up at 6:00 a.m. on weekdays to work out is jihad, because God says to take care of our bodies. Visiting our parents on weekends even when college life begs us to stay on campus is jihad, because God said to be dutiful to our parents.

My career goal is to be an environmental policy-maker and that is jihad, because I am struggling to protect human beings from the devastating effects of environmental degradation. Jihad is not committing acts of terror, suicide or corruption, even if the Muslims with the loudest voices these days say so. Since they do not understand the concept of jihad, the rest of us, whether Muslim or not, must educate ourselves and others of its true meaning before we use it as a negative term or as an insult.

It is unfortunate to hear Sen. Johnson, like the mainstream media, use the word “jihad” negatively. One cannot blame him, because the media has accepted and spread a distorted definition of the word. Then again, one cannot put the entire blame on the media either, because people with Muslim names are propagating a misinterpreted definition through their actions. Regardless of the blame, those of us who want to use the term “jihad” must make sure we use it appropriately to avoid turning a spiritual, self-reflective and inspirational word into a word that implies intolerance and hate.

Other phrases in the news, such as “Islamist” or “Islamic extremist” or “Islamic fundamentalist” also have negative associations, even though they actually have positive meanings. Did the journalists and politicians who use these phrases even stop to think what these phrases really mean? “Islam,” which literally means “submission,” comes from the word “salaam” which means “peace.” Do journalists and politicians know that they’re condemning “pacifists” and “submission-ists?” Granted, there are some people out there who call themselves Muslim and say they are killing in the name of Islam, but they are ruining the peaceful message that Muhammad brought to us from God. Why can’t we call these terrorists “apostates” or “heretics” or just leave religion out of the equation?

Muhammad always emphasized taking the middle, or moderate, path and to stay away from any kind of extreme. So a true Islamic extremist is actually moderate.

Politicians, the media and those who strive to think and speak more intelligently must think about the true definitions of jihad and Islam in order to do justice to these beautiful terms. The general public expects politicians to lead with respect and expects the media to provide accurate information. If policy-makers and journalists want to stay true to their work, they must do their research. They can begin by substituting “pacifist” or “moderate” for “Islamist,” “Islamic extremist” or “Islamic fundamentalist” and think about how that sounds. That will prompt them to use a more appropriate phrase to describe those who tarnish the image of a religion that emphasizes peace, unity, tolerance, self-improvement, knowledge, helping others and trusting God. They can thereby use religious terminology more carefully and appropriately while educating themselves and others.

This article was originally published September 13, 2013 on The Chronicle. Photo credit from Peter Blanchard

Eating less meat is more Islamic

By: Joseph Mayton

The Qu'ran reminds us animals and birds are 'communities like you'. So why do so many Muslims break their fast with meat?

For most of the billion-plus Muslims who sit down each evening to break their Ramadan fast, meat will be on the menu. Lots of it. But how Islamic is eating meat?

Not very, according to Sheikh Hamza Yusuf, who argues that historically Muslims ate so little meat they were almost vegetarian. "Meat is not a necessity in sharia, and in the old days most Muslims used to eat meat – if they were wealthy, like middle class – once a week on Friday. If they were poor – on the Eids."

In today's world, meat-eating has taken on a new fervour, with many Muslims demanding animal flesh as part of their daily diet. Just the other day, an Egyptian journalist was relating to me how he attended a dinner at a local organisation here in Cairo. When people arrived, questions began to fly across the hall: "Where is the meat? We aren't going to have enough for everyone."

According to a recent study by the Egyptian cabinet's Information and Decision Support Centre, 89% of Egyptians eat more than 2kg of meat monthly. This figure rises along with social class. The study revealed that wealthy Egyptians often consume more than 8kg of meat each month.

The prophet Muhammad was not an advocate of daily meat-eating. Instead, the Islamic Concern website says, he warned his followers against constant meat consumption as it could become "addictive". It seems that 1,500 years later his concerns are not being heeded.

Early Islamic leaders and scholars repeatedly emphasised that animals were to be cherished and treated in a humane manner, but many Muslims nowadays view animals as the dominion of people. A sheikh at the Egyptian ministry of religious endowments told me: "Animals are slaves for human purposes. They were put here for us to eat, so talk of vegetarianism is un-Islamic."

This statement by the ministry official goes against everything the prophet stood for, in the opinion of Gamal al-Banna, a prominent Islamic scholar who has come under attack in recent years for his "liberal" stance. Al-Banna told me that being a vegetarian and Muslim does not break any tradition and is in no way un-Islamic.

"When someone becomes vegetarian they do so for a number of reasons: compassion, environment and health reasons," he began. "As a Muslim, I believe that the prophet would want the followers to be healthy, compassionate and not destroy our environment. If someone believes not eating meat is that way, it is not like they are going to go to hell for it. It may be the right thing to do."

Al-Banna continued, when I asked him about the Eid al-Adha sacrifice (which many argue is obligatory), that any Muslim who believes in being vegetarian does not have to slaughter a sheep. "In today's modern world, ideas and religion change and Islam is no different. We must not remain rigid in our understanding of faith to mean the blind acceptance of anything, killing living beings included. There is no obligation to kill."

Others disagree, arguing that meat-eating is part of the Islamic tradition and, thus, vegetarianism is a foreign notion for the Middle East. Muslims who eat meat at every iftar (fast-breaking evening meal) this month undoubtedly believe they are doing the right thing. On the other hand, the idea that animals are merely slaves to humans is not only abhorrent to animal-rights advocates, but seems to be at odds with the prophet's teaching.

Some would argue that the prayer said before halal slaughtering is part of Islam's humanity when animals are killed for food. This may have been true historically, but in today's "halal" slaughterhouses, a pre-recorded prayer often blares nonstop as the animals are lined up and killed. That is a cop-out from what Islam teaches about "humane" slaughter.

Ultimately, the argument is simple. The Qur'an reveals that all living animals are sentient beings, just as human beings are.

"There is not an animal on earth, nor a bird that flies on its wings – but they are communities like you." (Qur'an, 6:38)

Joseph Mayton is an American journalist based in Cairo, Egypt. He is currently working on a book about the Muslim Brotherhood and is founder/editor of Bikya Masr website.

This article was originally published in The Guardian on August 26, 2010. 

Photo Credit: ugod

Hungry for Change? Impact Hunger

By Shehnaz Toorawa

When we fast in Ramadan, we inevitably think of those who feel hunger every day of the year. Can you imagine if no food was available at sunset? Millions of people face this crisis—their hunger doesn’t end at sunset. We know the grim statistics: 850 million people in the world are undernourished (that’s one in every six human beings), 5.6 million children under the age of five die from hunger-related illness each year. Yet, our world produces enough food to feed twice the global population.

So why are people hungry? A lack of power and justice, not a lack of food, causes hunger. Prophet Muhammad (peace and blessings of Allāh be upon him) said,

“If anyone fulfills his brother’s needs, Allah (glorified and exalted be He) will fulfill his needs; if one relieves a Muslim of his troubles, Allah (glorified and exalted be He) will relieve his troubles on the Day of Resurrection’’ [Bukhari and Muslim].

Here are 8 easy and effective ways to change your eating habits so you can help end hunger in the world today:

1. Eat more fruits and vegetables

Livestock consumes 80% of the grain the United States produces. In Mexico, where poverty and hunger are abundant, 45% of the nation’s grain is fed to livestock. In most industrial nations, corporations raise animals in factory farms that consume huge quantities of grain, water, hormones and electricity, and produce tonnes of toxic wastes. A diet high in grain-fed meat consumes two to four times more land than a vegetarian diet. If everyone ate meat at the North American rate, the world would run out of farmland and food! Try to reduce your share of the world’s food and energy by eating more fruits and vegetables and less meat. 

2. Eat locally grown food

The farther food travels before it reaches your plate, the less money the rural farmer retains. When you purchase coffee grown in Uganda, for example, 10% of the profit goes to the farmer and 90% is consumed by giant North American corporations that import and process the coffee. The farther food travels, the more energy it consumes for pesticides, preservatives, ripening, packaging, processing, transportation and sales. The food processing industry in the United States consumes ten calories of fossil fuel energy for every calorie of food energy it produces.

In North America, we like to eat all our fruits and vegetables in winter. To meet this demand, governments of developing countries subsidize and encourage farmers to plant one-crop monocultures for export. This leaves small farmers unable to grow food for their families and communities. With one crop to rely on, farmers in the developing world become vulnerable when market prices fall or a disease hits their crop. Monocultures need high inputs of hazardous pesticides that threaten the health of farmers and their environment.

This winter, forget the guavas and mangoes. Find the local farmer’s market and buy what’s in season. When you buy local, you avoid an unjust food trade system that keeps the poor hungry.

3. Choose organic food

Conventional farming, especially monocultures, requires high inputs of pesticides, fertilizers and irrigation that eventually degrade soils. 30 million hectares from the world’s 240 million irrigated hectares are severely damaged by salt build-up. Almost a third of the world’s cropland is abandoned due to soil erosion. A lack of land forces many farmers to clear and destroy forest land that cannot sustain agriculture. Pesticides and fertilizers trap farmers in a cycle of spending more and more on chemical inputs as insects become immune and the land loses its fertility. Eventually small farmers in developing countries fall into debt or degrade their land and are forced into poverty.

Organic farming uses natural methods to protect the quality of agricultural land and soil and ensure that the land can continue to produce food. Organic agriculture may be the best way to ensure a continuous world food supply and protect the health of farmers and consumers. Each organic product you buy supports farmers who care about hunger and the environment.

4. Buy fair trade food

Fair trade eliminates injustices in the trade system and guarantees farmers a minimum price for their crop, enough to sustain their families. Fair trade shortens the market chain for products, allowing the farmer to receive a higher proportion of the profits. Fair trade standards require the farmer to follow environmentally and socially ethical agricultural practices. A portion of the profit from fair trade products funds social development projects in the farmer’s community. Currently, fair trade coffee, tea, chocolate, fruit, rice, and spices are available in North America. The next time you go to a grocery store, look for the fair trade logo.  Every fair trade purchase prevents hunger in a poor farming community.

5. Avoid genetically modified food

Genetically modified crops are “owned” by corporations that have a monopoly on the seeds. Farmers cannot save the seeds for re-planting. They must purchase new seeds from the company each year and must succumb to the corporation’s regulations and prices. As more and more crops become genetically modified, our food becomes a ‘product’ rather than a renewable resource. GM crops pose health risks because they are not tested for environmental and health effects and are not subject to government safety regulations. Do your best to avoid GM products to prevent our food from becoming a corporate commodity, controlled by a few large companies.

6. Buy less and avoid wasting food

On average, an individual in a developed nation consumes twice as much grain, twice as much fish, and three times as much meat as an individual in a developing nation. The Prophet (peace and blessings of Allāh be upon him) warned us that

“No man fills a container worse than his stomach. A few morsels that keep his back upright are sufficient for him. If he has to, then he should keep one-third for food, one-third for drink and one-third for his breathing” [At-Tirmidhi].

Along with overeating, North Americans waste large amounts of food. 30% of consumable food in the United States is lost in retailing, food service, and consumers. The Quran tells us to

“eat and drink: but be not excessive. Indeed, He likes not those who commit excess” [7:31]

Help end hunger with a commitment to buy less, eat less and waste less food.

7. Choose charities that make people independent

Food aid from rich nations does not help hunger. Rich nations often dump surplus grain on poor nations, as “food aid”. This “aid” rises and falls to maintain the market price of commodities in rich countries. Food dumping reduces the price of farmers’ crops in developing nations. Farmers cannot sell their produce and earn enough to invest in future crops.

Poor farmers need long-term solutions. They need investments and interest-free loans to buy land or equipment so they can diversify their crops and survive times of drought or falling prices. When you send Zakat overseas, choose a charity that helps people become independent, rather than dependent on aid.

8. Write letters

Change the world with your words. Encourage governments to cancel the high interest debts owed to them by developing countries. The Quran warns,

“O you who have believed, fear Allah (glorified and exalted be He) (glorified and exalted is He) and give up what remains [due to you] of interest, if you should be believers“ [2:278] 

Debt repayments to rich countries prevent poor countries from spending on poverty, hunger and welfare of their citizens. Start a family letter-writing campaign to eliminate debt and hunger.

Hunger in the world is intimately connected with what we, in North America, choose to buy and eat. Decide as a family to earn extra rewards by changing the way you eat so you can impact hunger. The Prophet (peace and blessings of Allāh be upon him) said,

“If any Muslim feeds a Muslim when he is hungry, Allah (glorified and exalted be He) will feed him with some of the fruits of Paradise” [Sunan Abi Dawud].

Shehnaz Toorawa is a teacher with a degree in education,  professional writing and geography. She also holds a Shariah degree from the American Open University. She is a busy homeschooling mother of three and is active in the Toronto community and currently host a blog called myinkspiration.

This article was originally published November 5, 2012 on ProductiveMuslim. Photo credit from ginnerobot.

Environmental Justice in Islam

By Khaled Dardir

Is what am I doing harming another living being on Earth?

Is being equal the same as being “ecoual”?

For thousands of years man has had a symbiotic relationship with the environment. We took only what was needed, and did not take any excess from the land. Did the Prophet (PBUH) say anything about saving our planet? Did he promote any ideas or practices to ameliorate the growing concern about the future of the Earth and its resources? The Prophet (PBUH) was probably the first environmentalist, born over 1400 years ago, he took care of every creature he came across.

Indeed, all of nature, in the Islamic view, is in a state of continuous worship. Trees and grasses, fish and animals, are all bending in a sweet, invisible breeze that wafts their worship back toward their creator. Human beings can learn from this process of unwavering devotion and seek harmony with it by joining with other creations in worship of Allah.

What Allah left for us is a trust; everything is a blessing. Islam expresses great concern for the environment. A number of verses in the Qur’an and the sayings of Prophet Muhammad  have addressed this topic.

Ibn Mas'ood  reports, "While we were on a journey with Allaah's Messenger  he went a short distance from where we had encamped. There we saw a small bird with two of its chicks and caught them. The bird was fluttering when the Prophet came back, so he    asked, 'Who has distressed it by taking its chicks?' Then he asked us to return the chicks. There we also saw an anthill and burnt it out. When the Prophet saw that, he asked, 'Who has burnt it?' When we informed him that we had done it, he said, 'Only the Lord of fire has the right to punish with fire.’ This was the character of the Prophet (PBUH); he understood the difference between eco and ego. He did not treat other creatures negatively because he was bigger or thought himself to be more important. On the contrary, he went out of his way to protect and serve every living entity which crossed his path. Abu Hurairah (may Allah be pleased with him) narrated that the Prophet said, "A man felt very thirsty while he was on the way, there he came across a well. He went down the well, quenched his thirst and came out. Meanwhile he saw a dog panting and licking mud because of excessive thirst. He said to himself, "This dog is suffering from thirst as I did." So, he went down the well again, filled his shoe with water, held it with his mouth and watered the dog. Allah appreciated him for that deed and forgave him." The Companions said, "O Allah's Messenger! Is there a reward for us in serving the animals?" He replied: "There is a reward for serving any living being." (Bukhari)

Today people say “we are top of the food chain” -  that’s ego. We should say we are “eco-ual” The ecosystems are built on a delicate balance created by Allah (swt); a balance so delicate that if one creature is wiped out or removed for whatever reason the system fails and major catastrophes await.  So how are we responsible for disturbing this ordained balance? How could we hurt our one and only planet? We are doing it directly and indirectly. We are directly hurting ourselves and the creatures around us by clearing forests, mining, drilling for oil, etc. Indirectly we are poisoning ourselves and the environment via genetically modifying our food, pesticides, plastics, ruining our water supplies, etc. We need to see the big picture as Muslims. Is what am I doing harming another living being on Earth?

We are a species that would sacrifice our health for money, then we reach a point where we must spend that money to make ourselves healthy again. We do the same to the environment. We rape the land seeking its value, then when use our profits to fix our errors. Allaah has set severe punishments for those who damage and abuse natural resources. He says (what means): “Eat and drink from the provision of Allaah, and do not commit abuse on the earth, spreading corruption." [Quran 2:60] When you understand the cyclical nature of the environment, you see how you can turn problems into solutions.

The Quranic solution to the problem our environment is facing is, in a word, holistic. Living a truly Islamic life requires avoiding the evils of extravagance and the indulgence in materialism. The way that harmony can be grasped is by living within our means with the other creations Allah bestowed upon us.

If I destroy a person’s property that is called vandalism, but when corporations clear hundreds of acres of land, destroying the lives of millions of creatures we call it progress. This land is not inherited from our ancestors it is borrowed from our children and is a trust left to us by Allah (swt). The Prophet said, "Whoever kills a sparrow or anything bigger than that without a just cause, Allah will hold him accountable on the Day of Judgment."  The listeners asked, "O Messenger of Allah, what is a just cause?" He replied, "That he will kill it to eat, not simply to chop off its head and then throw it away." (An-Nasa'i)

Abdullah ibn `Umar (may Allah be pleased with him) narrated that the Prophet said, "A woman entered the (Hell) Fire because of a cat which she had tied, neither giving it food nor setting it free to eat from the vermin of the earth." (Bukhari)

Today, with the increasing awareness of the dangers facing our planet and the great interest in green ideas, a reflection on the guidance of the Prophet in this area proves relevant. What is distinctive about the Prophet's approach to environmental issues is the connection he establishes between green practices and the Hereafter reward, which, represents for Muslims, an incentive greater than any worldly gain or reward. Thus, his lessons prompt a greater care for the Earth and more effort to conserve its resources. We are responsible for the effects of our actions, our purchases, and our lack of involvement in serving any living creature in need.

This planet and body is a TRUST from Allah. Make dua that Allah allows you to continue taking care of that trust.

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”

Photo Credit: paul bica

Ten Green Hadiths

By: Muhammad Fathi Did the Prophet (peace and blssings be upon him) say anything about saving our planet? Did he promote any ideas or practices relevant to the world's growing concern about the future of the earth and its resources?

Today, with the increasing awareness of the dangers facing our planet and the great interest in green ideas, a reflection on the guidance of the Prophet in this area proves helpful and relevant. What is distinctive about the Prophet's approach to environmental issues is the connection he establishes between green practices and the Hereafter reward, which represents for Muslims an incentive greater than any worldly gain or reward and, as a result, prompts a greater care for the earth and more effort to conserve its resources.

Below is a collection of the Prophet's hadiths that, although said 14 centuries ago, are so relevant today. The green ideas are not novel, they are as old and well established as the religion of Islam is.

Plant a tree even if it is your last deed: 1. Anas (May Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said, “If the Hour (the day of Resurrection) is about to be established and one of you was holding a palm shoot, let him take advantage of even one second before the Hour is established to plant it.” (Authinticated by Al-Albani) Planting trees is a renewable source of hasanat: 2. Anas also reported that the Prophet said, "If a Muslim plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, it is regarded as a charitable gift (sadaqah) for him." (Bukhari)

Conserve resources even when used for rituals: 3. Abdullah ibn Amr ibn Al-`Aas (May Allah be pleased with him) reported that the Prophet passed one day by Sa`d ibn Abi Waqas (May Allah be pleased with him) while he was performing wudu' (ritual cleaning of body parts in preparation for prayer). The prophet asked Sa`d, "Why is this wastage?" Sa`d replied "Is there wastage in wudu also?" The Prophet said, "Yes, even if you are at a flowing river." (Ahmad and authenticated Ahmad Shakir)

Keeping environment clean is important: 4. Mu`adh (may Allah be pleased with him) reported that the Prophet warned, "Beware of the three acts that cause you to be cursed: relieving yourselves in shaded places (that people utilize), in a walkway or in a watering place." (Ranked sound, hasan, by Al-Albani)

5. Abu Zarr Al-Ghafari (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said, "Removing harmful things from the road is an act of charity (sadaqah)." (Authenticated by Al-Albani)

No for over-consumption! Consider recycling and fixing before buying new items: 6. Abdullah ibn `Abbas (may Allah be pleased with him) reported that the Prophet said, "The believer is not he who eats his fill while his neighbor is hungry." (Authenticated by Al-Albani)

7. Asked about what the Prophet used to do in his house, the Prophet's wife, `A'ishah (may Allah be pleased with her), said that he used to repair his shoes, sow his clothes and used to do all such household works done by an average person. (Authenticated by Al-Albani)

8. The Prophet said, "Whoever kills a sparrow or anything bigger than that without a just cause, Allah will hold him accountable on the Day of Judgment."  The listeners asked, "O Messenger of Allah, what is a just cause?" He replied, "That he will kill it to eat, not simply to chop off its head and then throw it away." (An-Nasa'i)   Animals should be cared for: 9. Abu Hurairah (may Allah be pleased with him) narrated that the Prophet said, "A man felt very thirsty while he was on the way, there he came across a well. He went down the well, quenched his thirst and came out. Meanwhile he saw a dog panting and licking mud because of excessive thirst. He said to himself, "This dog is suffering from thirst as I did." So, he went down the well again, filled his shoe with water, held it with his mouth and watered the dog. Allah appreciated him for that deed and forgave him." The Companions said, "O Allah's Messenger! Is there a reward for us in serving the animals?" He replied: "There is a reward for serving any living being." (Bukhari)

10. Abdullah ibn `Umar (may Allah be pleased with him) narrated that the Prophet said, "A woman entered the (Hell) Fire because of a cat which she had tied, neither giving it food nor setting it free to eat from the vermin of the earth." (Bukhari)

This article was originally published on OnIslam.net on April 22 2013.

Photo Credit: kaybee07

Islam and Consumerism

By: Mohannad Hakeem

Consumerism is spreading like a plague in today’s culture. People are transformed into tireless shopping machines whose lifestyles are centered on malls, sales, and new offers. In the words of  Tyler Durden, from Fight Club, the movie:

"We’re consumers. We are by-products of a lifestyle obsession. Murder, crime, poverty, these things don’t concern me. What concerns me are celebrity magazines, television with 500 channels, some guy’s name on my underwear”.

In the pre-Islamic era, also known as Jahiliyyah (period of ignorance), the Arabs were known for worshipping multiple idols, magnifying their dads and forefathers, adopting all their belief system, in addition to tribalism, racism and sexism. The Qur'an and the message of Prophet Muhammad (peace and blessings be upon him) were revealed not only to solve those problems but also to provide guidance that fits all problems of humanity.

Nowadays, we are experiencing a newer version of Jahiliyyah that is centered on celebrities dictating our lifestyles (replacing idols and the forefathers), using women as sex-objects in advertising (which might not be so different from burying them alive), and the most important ritual that takes place at the temple of consumerism (malls): Shopping!

The H&H Perspective (Halal /Haram)

I know that many people expect answers about every single matter from an H&H (Halal and Haram) paradigm. If you are one of them then you may not want to continue reading this article because you will not find what you are looking for.

Instead, we will try to examine the etiquette of spending and dealing with money in Islam, and hence will leave the H/H answer up to you, based on YOUR understanding of YOUR situation.

BEWARE from Omar’s Stick

Jaber ibn `Abdillah narrates that `Umar ibn Khattab saw some meat in his hand. `Umar immediately asked: "what is this, Jaber?"

Jaber replied: I was craving for meat, so I managed to buy some. (It looks like meat was such a luxury item at that time, something we don’t think about these days).

`Umar said: So are you going to buy whenever you crave for something, Jaber? Don’t you fear that the following verse might apply to you:

{And the Day those who disbelieved are exposed to the Fire [it will be said], "You exhausted your pleasures during your worldly life and enjoyed them …} (Al-Ahqaf 46:20)

While some people will counter this argument by quoting the hadith:

“Allah loves to see the traces of His blessings on His slave” (Tirmidhi)

It is interesting to note another narration of this hadith, which is preceded by the following:

“Enjoy eating and drinking without excessive spending and showing off, because Allah loves to see the traces of His blessings on His slave” (Narrated in Al-Mustadrak )

Keeping up with the Joneses

This is a well-known idiom in many parts of the English-speaking hemisphere, which refers to always comparing what you have (house, car, backyard, clothes, etc…) with what your neighbors, the Jones, own.

After starting as a comic strip holding the same name in 1913, this slogan redefined one of the pillars of modern consumerism: shopping and spending to show off and to compete with others, regardless of whether you need the goods or even if you can afford them  in the first place.

In the age of social media and satellite channels, the Jones need not to be your next door neighbors, they might be a random family living on the other part of the world. They are definitely not happy with what they have (if they really own it) and are trying to compete with their own version (or perception) of the Jones family, and this infinite loop continues endlessly.

No one can claim that the modern capitalism invented envy, which is a trait that existed in human beings since their creation, since the famous story of Habeel and Qabeel (Abel and Cain) (Al-Ma’idah 5:27-31).

In addition, greed was built into the creation of Adam himself (Ta-Ha 20:120). However, there is a big difference between having a negative trait that you recognize and try to cure and fight, and having this trait control your life, dictate the way you identify yourself and you look to others.

Therefore,“Keeping up with the Joneses” defines a culture of consumerism. The consumerism culture is becoming like a fire that is continuously ignited by the fuels of greed and envy.

Rich man with one garment

An interesting long story is narrated in Sahih Al-Bukhari about Ka`b ibn Malik, a rich companion who did not join the Prophet (peace and blessings be upon him) during the expedition of Tabuk. To make a long story short, he was boycotted by the Muslims for fifty days, and no one was allowed to talk to him until further instructions are revealed from Allah in his matter.

 After this lengthy period of living alienated from the Muslim society, Allah accepted the repentance of Ka`b (At-Tawbah 9:118) and the Prophet (peace and blessings be upon him) informed the Muslims about the happy news. Now listen to Ka`b himself, narrating how he got the good news:

While I was praying Fajr that morning on the rooftop of my house, I heard a man shouting on the top of Mount Sil`: ‘O Ka`b ibn Malik, rejoice!’

I fell prostrate, and I knew that relief had come.

The Prophet had announced my forgiveness during Fajr. A man came riding on a horse to bring me the news, but the voice of the other man on the mount has reached me first. So when I saw that man I gave him my garment as a way to thank him, and I had only one garment. So I borrowed an outfit and rushed to meet the Prophet (peace and blessings be upon him)

While this story has lots of benefits and wisdom to learn from, it sheds the light on one important aspect in the life of the Companions, particularly the rich ones: They did not have a closet full of clothes and had to stand up next to it for half an hour to decide what to wear! Ka`b was known to be rich, and you may refer to the early part of this long story in Sahih Al-Bukhari for more information.

However, it was a well-known practice for them not to buy clothes more than their need (because of their proper understanding of Islam).

We really have to reframe our mindsets on how we define our needs, our budget, and our spending, if we want to achieve something in this world or in the afterlife.

{And do not make your hand [as] chained to your neck nor extend it completely and [thereby] become blamed and insolvent.} (Al-Israa’ 17:29)

Dr. Mohannad Hakeem holds a PhD in Mechanical Engineering. He is a youth counselor and motivational speaker in Greater Detroit area, Michigan, USA. This article was originally published on OnIslam.net on March 24 2013.

Photo Credit: szeke