Green Ummah Launches New Curriculum for Muslim Youth

In October, Islamic schools implemented a new curriculum to help Muslim high school students learn about environmental stewardship and advocacy. It’s a curriculum that could appear in schools across the country.

Green Ummah, a non-profit organization focused on creating a green movement in the Muslim community, developed and launched the Greening Our Communities Toolkit, with the help of teachers. The curriculum will teach youth about the climate-and-biodiversity crisis, environmental racism and justice, and Islamic perspectives on the environment. 

“We need to start getting racialized, marginalized youth into spaces in nature. We need to be the ones to break down those barriers ourselves, for these kids,” says Aadil Nathani, co-founder of Green Ummah.

“They’re already engaged with what’s happening with the climate,” he adds. “They already have a little bit of climate anxiety, eco-anxiety, to go along with all of the other anxiety that they deal with. If we can get them right into nature with relevant programs, with a way for them to understand and find a care for nature or love for nature, that’s also going to help the climate movement in the future.” 

A student at Gibraltar Leadership academy works on an activity that is part of the toolkit.

Gibraltar Leadership Academy (Scarborough), Safa and Marwa School (Mississauga), and Windsor Islamic High School (known as WIHS) are the first schools to implement the new curriculum, which is taught in the Geography and Islamic Studies classes. Teachers can use the toolkit for any grade at the high school level.

Rejaa Ali, a teacher at Gibraltar, says a lot of the information in the toolkit is refreshing. Shaymaa Zantout, who teaches at WIHS, says the content has been enriching her lessons. Both teachers expressed that students are making a lot of personal connections with the toolkit as compared to other classroom settings. 

HOW STUDENTS AT GIBRALTAR ARE RESPONDING 

“Everything we’ve talked about is curriculum based, but being able to connect with it from your own value systems, that’s a big deal, because that knowledge stays with you forever and you’re way more engaged,” says Ali. 

The modules include topics on what it means to be green, and students get to analyze their own worldview and learn about other worldviews, going beyond the eurocentric view and encouraging students to learn different perspectives.

“Many of the students have never really been exposed to perspectives outside of a colonial perspective in terms of just knowledge. So they’re responding to the toolkit with a lot of interest,” Ali says. 

A completed mind map activity done by a student at Gibraltar Leadership Academy, in the class taught by Ali.

“We’ve been studying Indigenous traditional knowledge and a lot of them were able to connect that to their own forms of traditional knowledge that’s been passed down in their own families, or even within Islamic heritage. Practices that are not typically perceived as science based, but have a lot of history involved in their right.” 

Ali hopes that with the material they learn through the toolkit, students will be able to take action and implement what they’ve learned to make a positive change, for example, thinking about their own carbon footprint and how they can decrease it, as opposed to feeling guilt. 

“There’s a lot of passion involved. The more knowledgeable you are of events that are happening in the world, then you come with a lot of energy.” 

HOW THE TOOLKIT IS HELPING STUDENTS AT WIHS 

“This really aligns well with what I’ve been wanting to do, which is incorporating more personal elements where they can actually connect with the material,” says Zantout. 

Zantout says she believes faith is an important lens to see the world through, acknowledging that one should be mindful of their surroundings and how much emphasis is put on the environment. 

“I love the opportunities where they can tie themselves to the most intrinsic level to the content, like your role as a Muslim. It’s not just a label you slap onto yourself — how are you actively playing a role within your identity to better the environment?” 

Zantout says many students come in with a rigid view of what geography is and how it relates to them. 

“Geography is really closely tied to many aspects of their life. There are so many perspectives that you need in order to understand geography,” she says, adding that she hopes students take away lessons of mindfulness about their role and their impact on the environment.

Green Ummah hopes to spread this toolkit to more schools, including non-Islamic ones, and will collect feedback after this first phase. 

This piece was originally published on Nature Canada on November 19, 2021.

Why taking action on climate change is an Islamic obligation

As more than 100 world leaders meet this week in Glasgow, attention is on a handful of major economic powers and the hope that COP26 turns the tide of climate change. If there is to be real progress, every country has to do its part, including Muslim-majority countries.

With an estimated population of 1.8 billion in more than 56 Muslim-majority countries, Muslims make up 23% of the world’s population. Muslim countries are generally developing nations and do not top the list of largest carbon-emitting nations. But they will need to be part of the conversation and the solution to this global crisis.

Islamic thinking in the contemporary world has often focused on issues such as radicalism, terror, security, and how to engage with the legacy of Western imperialism and the emergence of modern science. Climate change and environmental sustainability do not yet occupy an important place.

The pioneering work of Seyyed Hossein Nasr on an Islamic understanding of the care of creation has only occasionally stimulated further research and action. Nasr has drawn on the spiritual and metaphysical dimensions within the Islamic tradition to argue the importance of the environment and human responsibility to protect it. In the intervening years, global concern has shifted from sustainability and the loss of biodiversity to the urgent and serious threats posed by human-induced climate change.

Islamic Declaration on Global Climate Change

Faced with this deepening crisis, Muslim eco-activists and scientists released an Islamic Declaration on Global Climate Change. This declaration arose out of a symposium held in Istanbul shortly before the Paris climate summit in 2015. The declaration reconciles climate science with relevant Quranic wisdom.

The declaration is under no illusions: each person is called to be a “caretaker or steward (khalifah)” in the new epoch. The current rate of climate change cannot be sustained and “we are in danger of ending life as we know it on our planet”. There is a stark acknowledgement of humanity’s failure to fulfil its role of khalifah and the effect of such abuse on the created order.

The declaration concludes with a series of calls. These are calls to be accountable. There are specific policy-based calls to well-off nations, oil-producing states and corporations, as well as the finance and business sectors.

The declaration concludes with a call for all Muslims:

wherever they may be […] to tackle habits, mindsets, and the root causes of climate change, environmental degradation, and the loss of biodiversity in their particular spheres of influence, following the example of the Prophet Muhammad (peace and blessings be upon him) and bring about a resolution to the challenges that now face us.

The declaration draws heavily on the Quran, but with texts isolated to support the general direction of the argument without mounting a sustained theology. Criticism of the declaration has labelled it “defensive, if not apologetic” and claimed it falls short in asking questions “in the magnitude of today’s environmental crisis”. Nevertheless, by describing the science of climate change with invocation of Quranic claims, the declaration roots the problem in the heart of Islam, which Muslims cannot ignore.

Taking action on climate change is an Islamic obligation

The global harm caused by human activity is at a critical point. According to Islamic law, containing the harm is a priority. Caring for the environment and action to limit and even reverse climate change must be at a level of obligation (fard) for Muslim people, organisations and governments.

There are two types of obligations in Islamic law: fard al-‘ayn (individual obligation) and fard al-kifaya (collective obligation). The latter means that if a group of Muslims fulfil the duty, the obligation is lifted from other Muslims. Caring for the environment can be considered as fard al-‘ayn and fard al-kifaya at the same time.

From the perspective of activism, the possibility of environmental protection can also be covered by the Islamic concept of jihad, especially for individual Muslims and Muslim organisations. In the Islamic religious sense, jihad is an important umbrella concept. It concerns all personal struggles that one has to overcome to achieve success.

If one dimension of jihad means struggle against harmful forces for a virtuous outcome and cause, environmental activism becomes a form of jihad. Peaceful activism launched with sincere intentions against sources and forces that cause harm to the environment is a legitimate form of jihad that God will reward in the afterlife, as Islamic teachings promises.

Every individual and household has a measurable carbon footprint. Unless individuals take action to reduce their footprint, the harm caused to the environment will not reduce: it will get worse. Since damage to the Earth is increasing and existing levels of activism are not reversing the situation, it becomes an individual obligation on every Muslim.

This does not mean the obligation is lifted from organised groups of Muslims who have greater resources, funding and capability. There is also a collective obligation on organised groups. Every Islamic organisation and institution must be involved in environmental protection. At the very least, every organisation can reduce its carbon footprint, by having a deliberate, eco-friendly operation, and educate staff and the community they serve on the need to care for the environment.

Yet even these actions would not be sufficient. There is a further obligation on governments of Muslim-majority countries, because the cultural and economic policies of a country have a major influence on its carbon footprint. Muslim countries must also actively work to influence global policies on climate change through international organisations.

Reversing the impact of climate change requires all people to make sacrifices. They need to consume less and produce less waste. Through its theology of the environment and the power of its ethical stance, Islam, along with other world religions, can facilitate this critical outcome.

Mehmet Ozalp is an Associate Professor in Islamic Studies, Director of The Centre for Islamic Studies and Civilisation and Executive Member of Public and Contextual Theology, Charles Sturt University

This piece was originally published on The Conversation on November 4th 2021

Our Home on Native Land: Indigenous Education in Islamic Schools

By Farrah Marfatia

Humility is a great teacher, if we let it do its work. As a community figure committed to equity and social justice, I strive to continuously learn and often, that means learning from my own mistakes, however embarrassing.

I was invited with a group of people to be a change leader with the Inspirit Foundation at the annual Couchiching Conference. The location was stunning and it was an honour to appear alongside my colleagues over a weekend of community spirit building. The conference wasn’t the only thing pregnant with possibility, I also went there expecting my third child, excited to be pushing for her better future as well.

After a day of conferencing, there was a moment that has stuck out in my mind: a humbling learning moment – one that reminded me that I didn’t know everything despite my best intentions and education and, actually, I still had a very, very long way to go.

One of the conference participants, an Indigenous friend, asked a group of us if we would participate in a smudging ceremony that he was performing with others on site. I immediately felt my gut tighten up.

What exactly is the ceremony?

Am I able to participate from an Islamic point of view?

Why don’t I already know this stuff?!

Ultimately, I declined, hiding behind my pregnancy but the incident jarred me. How can I have grown up in Canada, educated in a school system that claimed to prize multiculturalism and yet, be totally ignorant of the cultural practices and values of the First Peoples of this land?

Since then my knowledge level has drastically changed and it has got me thinking more and more about the responsibility of Islamic schools in particular and Muslims in general to be learning about Indigenous peoples, cultures and histories to fill the education gaps.

Muslim Canadians have an ethical obligation to come to terms with the fact that by being in Canada, they have entered into treaty relationships with the Indigenous peoples of this land. These relationships, for everyday folks, come with particular responsibilities including knowing the truth about the history of settler-indigenous relationships and working to incorporate acts of long-term reconciliation into their lives. This responsibility is even more important for Muslim educators. Understanding the truth and working towards reconciliation, particularly through education, are lifelong commitments. And yes, it can feel impossible knowing where to start but the point is to begin somewhere and to remain consistent in educating oneself.

But, why bother?

The easy answer for educators is that the 2018 revisions to the Ontario curriculum require it. The revisions demonstrate Ontario’s commitment to respond to the Truth and Reconciliation Commission’s (TRC) Calls to Action and were made in collaboration with Indigenous teachers, elders, knowledge keepers, senators, community representatives and residential school survivors. The goals of the revisions are:

• To focus on strengthening students’ knowledge and understanding

• To center Indigenous histories, cultures, perspectives, contributions and ways of knowing

• To teach the colonial history of residential schools, treaties and the Indian Act.

For readers who might not be familiar with the TRC, I want to provide a brief note about what it is and encourage you to make the time to read (at least) it’s Executive Summary. From 2007 to 2015, as part of the Indian Residential Schools Agreement, the Government of Canada set up the TRC as an opportunity for Indigenous peoples across Canada to testify and bear witness to the history and legacy of the Canadian Residential Schools system (the Truth). More than 6,500 witnesses were heard and included in a new record of the oppressive colonial system. The final report is a staggering six volumes documenting this terrible history and how it continues to affect the lives and relationships of Indigenous peoples to this day. Additionally, the report culminated in 94 Calls to Action for Canadians and bodies of all strides to follow in the move towards shared societal healing (reconciliation).

It is hard to put into words the pain and trauma endured by Indigenous children and their families as documented in this report: the tragedy of thousands of broken families, of cultural and physical genocide, of the transformation of this system into modern child welfare, and the lasting effects of intergenerational trauma on survivors and their descendents. Much more important and deeper than the fact that Indigenous education is in the curriculum is the moral responsibility we all hold in bearing witness to this history and understanding our contemporary social relationships from it.

As Muslims we are continuously encouraged throughout our faith tradition to seek knowledge, to think critically about the world around us, to challenge injustice and oppression every time it happens. At a systemic level, this means taking a keen eye to the country we call home and what foundations it has been built upon. It means moving beyond the self-proclaimed national traits of what it means to be Canadian (nice, apologetic, etc) and sitting with uncomfortable truths about ourselves – that ultimately the privileges we enjoy as Canadians come with a high cost to Indigenous peoples who continue to so graciously share this land with us. Shouldn’t we want to enjoy these things together? In a way that dignifies the histories, languages, cultures and ways of being for everyone here? As Tanya Talaga noted in her recent op-ed for The Star, “Most Indigenous leaders never use the word “reconciliation” because it is not plausible when First Peoples are still fighting for basic human rights — for water, land, social services, health care and education. The reality of 2019 looks a lot like Canada’s colonial past.” And that isn’t going to change until non-Indigenous Canadians, like us, take up this cause as we would our own.

Muslims are no strangers to experiencing the trauma of colonialism and reflecting on our similarities can build mutual understanding and empathy which must underlie every reconciled relationship. Virtually every Muslim country on earth from West Africa to the South Pacific has a history of having been colonized and knows the oppression that came with it. Some countries, like Palestine, continue to suffer under occupation. It seems when we arrive in a place like Canada and begin to build our lives and communities here we spend more time focusing on our own experiences (and with good reason – anti-Muslim hatred affects all of us) and forget that our presence could be actively contributing to Indigenous experiences of colonialism.

There are challenges to taking Indigenous education seriously, however, with confronting apathy being the primary obstacle. Muslim communities are not immune to the general indifference of Canadian society to the plight of missing and murdered Indigenous women and girls (MMIWG), suicide epidemics in Indigenous communities, learning about residential schools, or centering Indigenous histories and voices. And it isn’t as if this is something new: it’s a continued part of the coldness of a system that has been built on Indigenous marginalization. Even teachers with the absolute best of intentions lack the necessary knowledge to feel confident teaching Indigenous education – a deficiency that develops in the system that produces it. As educators and educational administrators who know that we want to do better on this issue, the task can feel daunting and no one wants to cheapen these necessary lessons by going over them superficially either.

So, how do you do it?

How can we ensure well-rounded Indigenous education in Islamic schools using the new curriculum changes as a framework?

Involve parents. Social change requires a collective paradigmatic shift and that starts in families and communities. Not only have studies shown that students do better when their parents are involved with their studies, it also encourages parents to expand their knowledge horizons. Parents are the primary educators of their children with respect to learning about values, appropriate behaviour, and cultural, spiritual and personal beliefs and traditions. They are their children’s first role models, thereby making their involvement in learning this subject crucial. Schools and parents must work together to ensure that home and school provide a mutually supportive framework for the education of our youth. A great example of direct parental involvement is organizing a Blanket Exercise – an incredible teaching tool for learning about the colonization of Turtle Island that I used when I was Principal.

Get informed and be patient. A task like this only seems daunting if we are in a hurry to check it off. If we are in it for the long term, we know that we will accumulate valuable lessons and resources a lot faster than we think, giving us the confidence to continuously tackle these subjects meaningfully and confidently. When you are looking for resources, try to ensure that Indigenous peoples are being portrayed fairly and, ideally, choose Indigenous authors, artists and textbook writers to lend their perspectives and stories of lived experiences authentically. Other helpful resources include: the Ministry of Education Ontario toolkit, the Assembly of First Nations toolkit, Good Minds, the Elementary Teacher Federation of Ontario, and Queens University’s curriculum resources.

Be active in engaging students. The curriculum should come alive in schools and classrooms, and should be animated by teachers using different tools, resources and strategies to do so. Don’t be afraid to try something different like a youth exchange or classroom exercises, being careful to avoid stereotyping or inappropriate uses of culture. We can teach students until we are blue in the face but if we figure out unique ways of engaging them, we are more likely to have a lasting impact on their knowledge and outlook.

Build relationships with Indigenous communities. Indigenous education does not need to be limited to the classroom. Firstly, there are Indigenous Muslims who may attend your schools who might be encouraged to share and showcase their culture, if desired. More than that, remember that your school is a community institution and can reach out to nearby First Nations to arrange informative field trips, Elder talks at the school (fairly compensated, of course), cultural days where you hire Indigenous dancers and artists to teach the students traditional dances and other elements, or see if residential school or Sixties Scoop survivors are doing talks in your area. Students are unlikely to forget such an experience. And if the FNIM (Engaging First Nation, Inuit and Métis Youth) communities near you need some help, a school-wide drive or campaign can help build bridges and friendships that last a lifetime.

We cannot change Canada’s horrifying past but as Muslims and educators we have a hand in influencing its future. Let’s do it right.

This piece was originally published on MuslimLink on January 24 2019. It has been republished given recent discovery of 215 Indigenous children at a former residential school.

Greening Canadian Mosques: Program Launch

By Saba Khan

In partnership with EnviroMuslims and with generous funding from Olive Tree Foundation, Faith & the Common Good has launched Greening Canadian Mosques, the first program of its kind giving Canadian mosques the tools and resources they need to embed sustainable practices and policies within their facilities.

As is the case for many religions, Islam holds a high regard for environmental stewardship and the important role humans have as stewards of the planet. Muslims all over the world have a religious duty to learn about environmental issues and make changes both individually and collectively to protect the natural environment. While there is growing interest from Islamic leaders and mosques in Canada to engage on the matter, there is limited targeted guidance and support for them to lead the way on environmental stewardship. 

The Greening Canadian Mosques program aims to support Canadian mosques in developing and implementing environmentally friendly practices and policies. The program consists of two main resources:

 Toolkit: The toolkit features key statistics and Islamic references on environmental issues, helpful resources, inspiring case studies, and creative ideas to make mosques more environmentally and economically sustainable – reducing their impact on the environment while contributing to the well-being of local communities. The toolkit consists of different areas that mosques can focus their efforts on including waste management, water stewardship, energy conservation, sustainable transportation, community engagement, event management and environmentally conscious efforts towards greening the holy month of Ramadan. Each of these sections are divided into tangible actions that can be taken depending on their relevant costs (no-cost, low-cost, and high-cost). The toolkit also consists of policy templates, action plans, and resources to help gain the support of senior leadership.

Communications Package: The communications package consists of graphics and word templates to help mosques showcase their leadership and participation in the program. These consist of templates for newsletters and websites, as well as social media templates and graphics to communicate participation in the program.

Another important feature of the communications package is the addition of multilingual posters that can be displayed in Canadian mosques. The posters are in Somali, Hindi, Urdu, Arabic and Gujrati, and cater to the diverse Canadian Muslim population.

The Greening Canadian Mosques program is a call to action for Muslim community leaders to embed policies and practices within their mosques centering around the protection of the natural environment, and to encourage their Muslim congregations and community members to uphold their roles as stewards of the environment – protecting it from harm and leaving it in a state better than how we found it, for our future generations.

This piece was originally published on Faith and the Common Good on May 17 2021.

Our Climate, Our Stories

A Collection of Stories and Poems by Canadian Youth

Our Climate Our Stories is a compilation of essays, stories, and poems written by Black, Indigenous, and youth of color from Canada. This e-book was developed to amplify diverse voices on emotions related to climate change, as well as journeys and experiences, communication, impacts and climate action. Our Climate, Our Stories showcases 20 young Canadian writers along with illustrations developed by Climate Illustrated.

Our Climate, Our Stories is a project of People Planet Pages, a book club run in partnership with EnviroMuslims, Community Climate Council and Books-Art-Music Collective, with the goal of bringing together a community of readers to discuss environmental and social sustainability, to initiate conversations, and to provide skills necessary to live sustainable lifestyles. 

This project was generously funded by the Rising Youth Grant, a program led by TakingItGlobal. Our teams would also like to express our sincere gratitude to Nature Canada, World Wildlife Fund Canada ( WWF-Canada), David Suzuki Foundation, Jane Goodall Institute of Canada and Climate Strike Canada for providing a foreword and opening statements to each section of the e-book.

We would also like to express our appreciation to the following illustrators for their creative contributions:

• Luise Hesse. Halle, Germany (illustrator and lead designer) @lufie.nesse, post@luisehesse.de

• Carolina Altavilla. Buenos Aires, Argentina (illustrator and designer) @caroaltavilla, carolina.altavilla@gmail.com

• Jenny Schneider. Boston, USA (illustrator) @Jenny_schneider, jennyschneiderart@gmail.com

• Audrey SUAU. Lyon, France (illustrator) @audreysuau_illustration, audreysuau@gmail.com

• Satyasree Rajeeth. Chennai, Tamil Nadu, India (illustrator) @satyasreerajeeth, sathyasreerajeeth@gmail.com

• Zelo Safi. Washington, DC, USA (illustrator) @createdbyz_, createdbyzs1@gmail.com

• Orvokki a.k.a. Kaisa Leppäkoski. Turku, Finland (illustrator) @mielenkuvia, @kaisaleppakoski, kaisa.leppakoski@gmail.com

• Jenny Caldwell. Olympia, WA, USA (illustrator) @jennycaldwelldesign, @jennypaintswithpixels, jennycaldwelldesign@gmail.com

• Nina Clausonet. Chiemgau, Germany (illustrator)@nina.clausonet, nm.clausonet@gmx.de

Download the book here: http://www.enviromuslims.ca/our-climate-our-stories/

30 streets in 30 days: Ottawa man aiming for clean sweep during holy month

Jamal Alsharif is on a personal mission to clean up Ottawa, one street at a time.

Alsharif started the initiative a decade ago. During Ramadan, he challenges himself to pick up trash along 30 neighbourhood streets in 30 days.

It's about, "doing our part for keeping our environment, keeping our city, keeping our neighbourhood clean," he said.

To prepare, Alsharif prints out a map of his Riverside South community, then picks one street each day, checking them off when he's done.

Typically, he finds a lot of coffee cups, plastic and glass, but he's also found eyeglasses and even knives. This year, he's picking up a lot of discarded masks — 20 of them in a single day — as well as bottles of sanitizer.

Inspiring others at home and abroad

Alsharif's 14-year-old son often grabs a garbage bag and pitches in.

"I try to teach my son that we live in a community that we have to protect. If we want to change the world, we have to change ourselves," Alsharif said.

Alsharif, who identifies as Palestinian-Jordanian, was born in Libya and came to Canada in 2009. He's currently the president of a non-profit called Humans for Peace Institution. 

Alsharif said word of his cleanup campaign has spread through his social media channels, and people have picked up the challenge everywhere from Gatineau, Que., where he started the initiative, to Jordan and Morocco.

When he's out cleaning his neighbourhood, Alsharif said passersby often stop to ask what he's doing. Sometimes they even offer to help.

"We have to stand together, we have to clean our community together," he said.

This piece was originally published on CBC News on April 15 2021.

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

TORONTO, April 1, 2021 - Muslims across the world will commemorate Earth Day by dedicating their Friday khutbah (or sermon) to raise awareness on environmental issues. This initiative, known as the Green Khutbah Campaign, takes place each year on the Friday before Earth Day. 

This year the Green Khutbah Campaign will take place on Friday, April 16, 2021.

“We are encouraging faith leaders to devote their Friday Khutbah (or sermon) to celebrate the blessings, graces and beauty of all of God’s creation and to raise awareness about our current environmental challenges,” said Muaz Nasir, the publisher of the Canadian environmental website, Khaleafa.com and one of the founders of the Campaign.

This year, the theme of the Green Khutbah Campaign is ‘Explore. Reflect. Act.’ 

“With the pandemic extending into this year we felt it was important to find meaningful ways to connect with nature while remaining safe,” Nasir added. “By exploring and reconnecting with nature we can encourage people from all walks of life and of all ages to take action. No action is too small because it adds up to make a collective difference.”

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

Islamic organizations and well-known faith leaders here in Toronto and around the world are throwing their support behind the campaign intending to dedicate their Friday Khutbah on April 16 to this year’s campaign theme. 

Organizations and faith leaders can sign up through the Green Khutbah website to participate. The Khaleafa.com team has also created an online resource kit to support faith leaders participating in the Green Khutbah Campaign. 

##

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

Muaz Nasir

Green Khutbah Campaign

e: http://www.khaleafa.com/contactus | info@khaleafa.com 

Greening religion: New Islamic covenant for the Earth

Following on from the Catholic Church, the global Islamic community is finalising a new Earth charter to encourage Muslims to combat pollution, climate change and other threats to the planet.

Jorge Bergoglio penned a powerful 37 000-word message to humanity a few years ago, pointing at special economic interests, technology and large sections of the media for helping turn the world into “an immense pile of filth”.

God had never granted humans unchecked dominion over nature, declared the world-renowned Argentinian football fan, former bar bouncer, janitor and chemistry technician.

Bergoglio said young people were demanding change but, regrettably, efforts to find lasting solutions to the global environmental crisis had been ineffective. This was largely because of powerful opposition from special interests, but also apathy among those who mistakenly saw themselves as biblically ordained “lords and masters” entitled to plunder the Earth at will.

Bergoglio – better known as Pope Francis, the current head of the Catholic Church – set down these thoughts in his papal encyclical Laudato si’, published on 24 May 2015 for the estimated 1.3 billion baptised Catholics and “every person living on this planet”.

Francis painted a gloomy picture: “It is remarkable how weak international political responses have been. The failure of global summits on the environment make it plain that our politics are subject to technology and finance … economic interests easily end up trumping the common good … any genuine attempt by groups within society to introduce change is viewed as a nuisance … we must forcefully reject the notion that our being created in God’s image and given dominion over the Earth justifies absolute domination over other creatures.”

Now, the global Muslim community is drafting its new environmental charter, titled Al-Mizan: A Covenant for the Earth. The draft is scheduled to be completed by late March, with the final version published in October.

Iyad Abumoghli, the Nairobi-based founding director of the United Nations Environment Programme’s Faith for Earth project, announced the Al-Mizan endeavour last year.

Undated: Iyad Abumoghli is the Nairobi-based founding director of the United Nations Environment Programme’s Faith for Earth project

The Laudato si’ inspired many Christians and people of other religions, said Abumoghli. “Several religious institutions and leaders have issued declarations on climate change or calls for action on biodiversity, rainforests and other environmental challenges. However, these remain expressions of positions and solidarity with nature. What is needed is a concerted effort that charts the way forward and engages followers in meaningful actions by all religions comparable to Laudato si’.

“Muslims form over one-fifth of the world’s population and can offer humanity important Islamic perspectives on how to mitigate the impacts of the unprecedented crises we are living through.” 

Islamic guidelines

The new Islamic charter would help identify what Islam can do to ensure future generations inherit a healthy and sustainable planet.

Islamic scholars and institutions have teamed with Faith for Earth, the Islamic World Educational, Scientific and Cultural Organization, the Islamic Foundation for Ecology and Environmental Science, Uskudar University in Istanbul, the Qur’anic Botanic Garden and the College of Islamic Studies and Hamad Bin Khalifa University in Qatar to draft the charter, said Abumoghli. There are two teams, one representing these organisations and “a scholars team representing different regions and Islamic sects”. 

Sri Lanka-born, Britain-based Sidi Fazlun Khalid is the chair and co-author of the scholars team. Khalid has been described as “a pioneer in the field of Islamic environmentalism”. He founded the Islamic Foundation for Ecology and Environmental Sciences and is the author of Signs on the Earth: Islam, Modernity and the Climate Crisis.

15 August 2020: The opening chapters of the Qur’an. (Photograph by Abdullah Faraz/ Unsplash)

Although not involved in drafting the document, Abumoghli said the authors had reached out to the Muslim Judicial Council (MJC) in South Africa as well as many other Muslim leaders during the review process.

MJC member and head of the Coowatool Mosque in Loop Street, Cape Town, Moulana Shuaib Appleby welcomed the initiative. His interest in environmental issues has deepened since his appointment to the board of the Southern Africa Faith Communities’ Environmental Institute (SAFCEI), a multi-faith organisation launched in 2005 to support faith leaders and their communities to increase awareness, understanding and action on eco-justice, sustainable living and climate change.

Its members practise a broad spectrum of faiths, from African traditional healers to Bahá’í, Buddhist, Hindu, Muslim, Jewish, Quaker and a range of Christian denominations.

Appleby said it is essential for religious and faith leaders to work together to raise public awareness about environmental issues within their communities. He said that the SAFCEI has also launched a campaign to install renewable energy such as solar panels and wind turbines in places of worship, but said “more needs to be done to implement campaigns within communities. As much as it is great to share theory and discuss ideas about global environmental issues, I also see the need for more tangible projects for ordinary people on the ground.”

A game changer

Abumoghli noted that the Quran, the practices of Prophet Muhammad and the teachings of Islam all urge humanity to value and protect nature. But many of these environmental lessons remain unknown to Muslims, he said in a recent interview on the UN Environment Programme website, including how they relate to contemporary environmental issues such as climate change, ecosystem destruction and overconsumption.

“Mizan is designed to change that – and encourage Muslims to do all they can to safeguard the planet … In many places, we’re losing our connection to nature. Mizan will help provide a set of authoritative standards for Muslims to follow in their daily lives. We think it could be a game changer.”

At a broader level of the Faith for Earth Initiative, Abumoghli sees opportunities to work with religious institutions, who are often major investors, to green their assets and reduce their environmental footprints.

In Laudato si’, Pope Francis lamented the decline in the quality of human life, especially among the urban impoverished. He posited that environmental degradation could not be resolved unless society attended to the causes of social degradation for billions of impoverished people, evidenced by social breakdown, increased violence, growing drug use by young people and a loss of identity. 

“They frequently remain at the bottom of the pile. This is due partly to the fact that many professionals, opinion makers, communications media and centres of power, being located in affluent urban areas, are far removed from the poor, with little direct contact with their problems … We have to realise that a true ecological approach always becomes a social approach; it must integrate questions of justice in debates on the environment, so as to hear both the cry of the Earth and the cry of the poor,” he said.

All the same, Francis’ encyclical ends on a positive note, where he speaks about the “duty to care for creation through little daily actions” such as avoiding the use of plastic and paper, reducing water consumption, separating refuse, cooking only what can reasonably be consumed, showing care for other living beings and using public transport.

“We must not think that these efforts are not going to change the world. They benefit society, often unbeknown to us, for they call forth a goodness which, albeit unseen, inevitably tends to spread.”

Bending the Curve. (Image supplied by the International Institute for Applied Systems Analysis)

Hope versus action 

But there is a big difference between hope, on one hand, and action on the other, said United States theologian and energy ethics scholar Erin Lothes Biviano.

Writing in the Journal of Moral Theology about the American Catholic Church and the Laudato si’ initiative, Biviano touched on the abiding conservative-liberal divide among US Catholics.

“Despite the wealth of magisterial teaching and theological writing on religion and ecology, we find that far less is being done than we would like … Why is that? 

“I do not believe we should threaten people with doom – it does not work. This is not to say that we should downplay the gravity of climate change or avoid the sobering facts,” she suggested. Rather, those who seek to connect with more conservative Catholics on the issue of climate change should pay more attention to their “rhetorical tone”.

“Leadership is critical – believers must hear ecological reflections from the pulpit and read them in diocesan and parish publications to counter assumptions that environmentalism is superfluous, if not irrelevant to, faith … We also need to talk about morality without moralising – the ‘green zealot’ will simply turn people off. We must recognise that people do things differently; they have different personalities, different economic philosophies, different levels of scientific literacy,” she wrote.

This piece was originally published on New Frame on March 25 2021.

Islamic Perspective on Biodiversity

By Kamran Shezad

In a famous speech delivered in 2010, His Royal Highness, Prince Charles spoke extensively on “Islam and the Environment”. During this excellent overview, he mentioned two important, personal findings. Firstly, he concluded that people were more likely to care for the environment if they were told that this is a religious responsibility. Secondly, he asserted that no religion stresses the importance of green matters more so than Islam. 

It is hard to disagree with him on this, the teachings of Islam are inherently environmental. Biodiversity is celebrated in the Holy Qur’an. Prophet Muhammad (peace be upon him) championed environmental rights and concerns fourteen centuries ago. 

Life on earth is made up of a complex set of interrelated ‘ecosystems’ which should be maintained in a natural balance. For example, if there were no pollinating insects on earth like bees and butterflies, there would not be any fruit. Without plants that provide nectar and pollen, there would be no food to sustain the bees. Bees and plants are dependent upon each other. Many ecosystems rely on a wide variety of plants and animals interacting with one another like bees and plants; this is what we call biodiversity. The Quran mentions this balance beautifully: 

ِمي َزا َنِْق ْس ِط َوَل تُ ْخ ِس ُروا الْالَِو ْز َن بِْقي ُموا الَِن - َوأِمي َزاْْطَغْوا فِي الََل َتِمي َزا َن - أَْوال َس َما َء َرَفَعَها َوَو َض َع ال 

“Allah raised the heaven and established the balance, so that you would not transgress the balance. Give just weight – do not skimp in the balance” (Qur’an 55:7-9). 

Allah requests humanity to respect the balance and acknowledge its importance for our very own existence. He also asks us to maintain this balance - what we take from this earth with one hand, we must return with the other. 

Elsewhere, the Quran is rich of references to the beautiful world He has created for us. It teaches many lessons on the protection of biodiversity; from the story of Prophet Noah (peace be upon him) who was asked by God to protect all the animals before the coming flood (11: 40), to Prophet Solomon (peace be upon him) who took into consideration the plight of ants whilst marching his army (27: 17-18). 

The primary purpose of the Quran is to provide ‘guidance for the pious’ (2: 2). But an observer will undoubtedly notice it is a book on nature too. It pays constant tribute to life on earth, with many chapters named after animals and plants, such as al-Baqarah (Cow), al-An`am (Cattle), al-Nahl (Bees), al-Naml (Ants), al-Ankabut (Spider), al-Adiyat (Horses), al-Fil (Elephant), al-Insan (Man), al-Tin (Fig), and al-Nas (Mankind). It asks us to reflect on how the camel was created and how the sky was raised (88: 17-18). Plants such as onions, figs, mustard, pomegranate, trees, lentils, grapes, fruits, garlics, cucumbers and dates all get a mention in the Quran - as a sign of Allah’s perfection and a reminder of the variety and variability of life on earth. 

Our lives depend on healthy waters, the oceans and rivers are essential for the survival of life; they are the lifeline of this planet and civilisation. Oceans cover over two thirds of our planet and hold 97% of the planet's water. They produce more than half of the oxygen in the atmosphere and absorb the most carbon from it. Rivers are equally as important, they also provide us with food as well as energy, recreation,

transportation routes, and of course, water for irrigation and for drinking purposes. Most settlements and major cities around the world are built along major rivers. Muslims are aware of all of this thanks to the Qur’an, which in many places refers to the role of the oceans: 

َك َمَوا ِخ َر ِفي ِه َولَِتْبَت ُغواْلفَُْب ُسوَن َها َوَت َرى الَْتلَية ُْه ِحلُجوا ِمنِْا َوَت ْسَت ْخر ي َِطرْح ماُه لَُوا ِمنُْكلَْب ْح َر لَِتأِْذي َس َخ َر الََو ُهَو ال َ ُكْم َت ْش ُك ُرو َنَعلِمن َف ْضلِ ِه َولَ 

“And Allah committed the sea to serve you; you eat from it tender meat and extract jewellery which you wear. And you see the ships roaming it for your commercial benefits, as you seek His bounties, that you may be appreciative” (Qur’an 16:14). 

Prophet Muhammad (peace be upon him) was a huge advocate of protecting nature and biodiversity. At a time when there appeared to be no environmental rights or law, he declared a thirty-kilometre area around the city of al-Madina to be a protected sanctuary, and prohibited the cutting down of trees within its borders, as well as giving various protection to other aspects of nature (Hima/Harim). This example is now being used by environmentalist around the world to protect the region’s threatened woodlands, grasslands, wetlands and rangelands. 

In his sayings and actions, Prophet Muhammad (peace be upon him) was green. He equated environmental acts as a form of worship (ibada): 

“If a Muslim plants a tree or sows a seed, and then a bird, human or animal eats from it, then it is regarded a charitable gift (a means of reward, sadaqa) for him” (Sahih al-Bukhari). 

"Verily, there is heavenly reward for every act of kindness done to a living animal.” (Sahih al-Bukhari). 

For his beloved followers, Prophet Muhammad (peace be upon him) is a paragon of mercy. This mercy was not limited to humans, it certainly extended to the plant and animal kingdom. Reports mention that whenever he (peace be upon him) and his devotees would dismount at a station for a rest (during their travels), they would remove all baggage and seating from their camel before performing prayers, eating and drinking. He warned Muslims: 

"Fear God in your treatment of animals" (Abu Dawud). 

"If someone kills a sparrow for sport, the sparrow will cry out on the Day of Judgement, "O Lord! That person killed me in vain! He did not kill me for any useful purpose." (Sunan al-Nasa’i) 

I also want highlight a section from the Islamic Declaration on Global Climate Change drafted by Dr Fazlun  Khalid of the Islamic Foundation for Environmental and Ecological Sciences (IFEES/EcoIslam): 

“We recognize that we are but a minuscule part of the divine order, yet within that order we are  exceptionally powerful beings, and have the responsibility to establish good and avert evil in every way we  can. We also recognize that – 

∙ We are but one of the multitude of living beings with whom we share the earth; ∙ We have no right to abuse the creation or impair it; 

∙ Intelligence and conscience should lead us, as our faith commands, to treat all things with care and  awe (taqwā) of their Creator, compassion (rahmah) and utmost good (ihsān)

One of my favourite ayahs in the Quran is from Surah Al An’am (the Cattle): 

ْمِلَ ى َرِّبهَِم إُِكَتا ِب ِمن َش ْي ء َ ثُْ ُكم َ َما َف َر ْطَنا ِفي الالَْمثََم م أَُل أَِجَنا َحْي ِه إِ ر َي ِطي ُر بْر ِض َوَل َطاِئْْلََو َما ِمن َداَب ة فِي ا ُي ْح َش ُرو َن 

“And there is no creature on [or within] the earth or bird that flies with its wings except [that they are] communities like you. We have not neglected in the Register a thing. Then unto their Lord they will be gathered.” (Qur’an 6:38) 

Allah is referring to biodiversity as ‘communities’. What is a community, the definition of a community in the dictionary states: 

∙ a group living in the same place or having a particular characteristic in common ∙ a group living together and practicing common ownership 

Reflect for a second on what Allah swt is saying to us here, biodiversity is not for us to use and abuse, it’s not for us to have dominion over, it’s not for us to control or consume but for us to treat as a community, Every single variety of plant and animal life on this planet has a role to play just as different people have roles to play in communities. We are interconnected and there is no getting away from that. 

To conclude, Allah has created this magnificent world for us. Whilst we must enjoy the blessings that this earth provides us, we must also show responsibility in our actions. This responsibility is manifested through consumption - that we only use what is necessary. It is also reflected in maintaining the balance - that we constantly replenish what we have taken. 

You can read more about different faith perspectives on biodiversity by visiting the UN Environment Programme webpage set up by the Faith for Earth initiative. 

How a new initiative is mobilizing Muslims to help save the planet

Earlier this year, the Faith for Earth Initiative of the United Nations Environment Programme (UNEP) launched a global push to bring together Islamic institutions from around the world in a bid to combat pollution, climate change and other threats to the planet. Called Mizan, Arabic for “balance”, the charter is designed to showcase Islam’s teachings on the environment and spur the world’s 1.8 billion Muslims to embrace sustainability as part of their everyday lives.

We recently spoke with the head of the effort, Iyad Abumoghli, who is also the director of the Faith for Earth Initiative, about Mizan and its lofty ambitions.

For centuries, Islam has called on followers to protect the environment, says UNEP’s Iyad Abumoghli. Photo: Unsplash / Abdullah Faraz

UNEP: Why is this initiative important?

Iyad Abumoghli: The sacred scripture in the Quran, the practices of Prophet Mohammad and the teachings of Islam all urge humanity to value and protect nature. But those lessons are largely unknown to many Muslims, including how they relate to contemporary environmental issues, such as climate change, ecosystem destruction and overconsumption. Mizan is designed to change that – and encourage Muslims to do all they can to safeguard the planet.

UNEP: Why is that necessary now?

IA: The planet is facing multiple crises, including pollution, climate change, and environmental destruction. In many places, we’re losing our connection to nature. In addition to science and state policies, people need spiritual guidance on environmental issues, which will create a sense of responsibility for nature. Mizan will help provide a set of authoritative standards for Muslims to follow in their daily lives. 

UNEP: Other religions are also embracing environmentalism, aren’t they?

IA: Yes. In 2015, Pope Francis launched Laudato Si, a papal encyclical that urged Catholics to care for what he called our “common home”, the Earth. Other faith leaders, including Buddhists, Hindus, Baha’is and Jews, have issued declarations on climate change. There are also interfaith commitments to address specific issues, such as biodiversity loss and rainforest destruction. But it’s important to note that these initiatives are not new. Religious texts and faith leaders have for centuries been urging their followers to protect the environment.

UNEP: Which organizations are involved in Mizan?

IA: We are partnering with the Islamic World Educational, Scientific and Cultural Organization, the Islamic Foundation for Ecology and Environmental Sciences, Uskudar University in Istanbul, the Qur'anic Botanic Garden and the College of Islamic Studies at Hamad Bin Khalifa University in Qatar.

Pilgrims at the Grand Mosque in the holy city of Mecca, Saudi Arabia. Photo: Unsplash / Ömer F. Arslan

UNEP: When are you planning to roll out Mizan?

IA: The draft charter is expected to be ready in March 2021. It will be distributed to more than 300 Islamic institutions around the world for feedback. After finalization, Mizan will be submitted to the Islamic Council of Environment Ministers for adoption in October 2021. The consultative process and adoption are essential as we are aiming for Mizan to be a global spiritual reference, a plan of action for individuals as well as institutions.

UNEP: Can you tell us a little more about UNEP’s Faith for Earth Initiative?

IA: Since its launch in 2017, Faith for Earth has collaborated with representatives of more than 15 religions, highlighting how these faiths can mobilize the power of their followers and address some of the gravest threats to the planet. Along with organizing major conferences, we help religious leaders develop practical steps their followers can take to fight air pollution, protect biodiversity and limit plastic pollution. We also work with religious institutions, who are often major investors, to green their assets and reduce their environmental footprint.

UNEP: What are your long-term hopes for Mizan?

IA: We think it could be a game changer. There are about 4 million mosques around the world. If we could, for example, install solar panels on these houses of worship, we could prevent 12 million tonnes of carbon dioxide emissions. As well, every year 10 million people take part in Islam’s two major pilgrimages, the Hajj and the Umrah. If we could make those a little greener, by encouraging pilgrims to avoid single-use plastics, for example, it could make a substantial difference. Bigger picture, we are ultimately hoping that more faith-based organizations will take Mizan as a guiding principle and mobilize action. We also aspire that Mizan will help foster an understanding between religions that we have a common responsibility towards the Earth.

For more information on Mizan, visit UNEP’s Faith for Earth Initiative or contact Iyad Abumoghli at iyad.abumoghli@un.org

Green Ummah Launches Blog Post Competition

To secure an equitable and sustainable future, we need to collaborate on the solutions. Below are three topics we feel are worth addressing:

1. How will you work towards a better relationship between you/your community and nature in your neighbourhood?

2. What is your ideal “Green Future” in Canada? What is a challenge to achieving this future and how can we overcome it?

3. How has the impact of COVID-19 (ex. lockdown, work from home, shifting social norms) changed the way you engage with nature?

We want to hear from you. If you are interested in sharing your thoughts, we encourage you to submit a 750 word piece as a Word document to info@greenummah.org. In your submission please include your name, phone number, age and city of residence, along with an optional 1-2 sentence short bio and a social media handle. Furthermore, feel free to input up to 3 pictures or graphics into your submission. Any pictures/graphics and sources used shall be hyperlinked and or cited at the bottom of the submission.

We encourage you to be creative; solutions can range from policy, to technical interventions, to individual behaviour change, and beyond. The authors for the top blog post for each question will win a prize and be given the opportunity to present their work at the Green Ummah webinar conference (information to be provided shortly). The deadline to submit in order to be eligible for a prize is January 31, 2021. Submissions will be graded using the following marking scheme:

1) Writing style (grammar, spelling, punctuation, flow, citations) – 25%
2) Content and creativity (unique answer, comprehensive insight, cohesive viewpoint) – 50%
3) Lay out of text and use of graphics – 25%

Note, we have zero tolerance for discrimination in any form and will not accept submissions rooted in discrimination or bigotry. 

We look forward to hearing your ideas and working with you on your submissions! If you have any questions, please email us at info@greenummah.org.

Greening Canadian Mosques

In partnership with Faith & the Common Good and with generous funding from Olive Tree Foundation, EnviroMuslims is proud to share the Greening Canadian Mosques program! The program aims to empower mosque management teams, as well as mosque-goers, to understand environmental issues and take appropriate action.

Want to get involved?

If you are a mosque-goer, please fill out this survey to help us understand what your expectations are from your local mosque when it comes to embedding sustainable practices within their facilities. You'll also have the chance to win 1 of 2 $50 gift cards at the end of the survey! https://bit.ly/34RK4Z0

If you are an imam or manager of a mosque facility, complete the survey below to tell us about some of your current sustainability policies and practices, and what types of resources you'd like to see as part of the GCM program: https://bit.ly/2KHbmdH

Help us spread the word - tag your family and friends, and encourage your local mosque to take action!

Forty Green Hadith: Sayings of the Prophet Muhammad ﷺ on Environmental Justice & Sustainability

Introducing Forty Green Hadith: Sayings of the Prophet Muhammad ﷺ on Environmental Justice & Sustainability! Download the Forty Green Hadith ebook now: tiny.cc/40greenhadith

By: Imam Safet A. Catovic

40 Green Hadith: Sayings of the Prophet Muhammad on Environmental Justice and Sustainability, compiled by these emerging young Muslim environmental activists and leaders, Kori Majeed and Saarah Yasmin Latif, is a timely and welcome addition to the important on-going work of developing “green” Muslim attitudes and practices by rooting them in these eco-conscious teachings of the Quran and the ecofriendly practices of the life example of the Prophet Muhammad (peace and blessings be upon him).

This endeavor is in keeping with a long and well-established Islamic scholarly practice of compiling forty Hadith of the Prophet Muhammed (peace and blessings be upon him) on various subject matters. This scholarly endeavor over the ages has been driven, in general, by the Prophetic instruction to his companions, “Let the one present among you convey to the absent" and specifcally what has been related from the Prophet Muhammed (peace and blessings be upon him) through numerous chains of narration and varied narrated texts, including, “Whoever preserves for my nation forty hadith concerning its religion – Allah will resurrect him (or her) on the Day of Resurrection among the jurists and scholars.” In another narration it says, “...Allah will resurrect him (or her) as a jurist and scholar,” and in another, “...I will be for him on the Day of Resurrection an intercessor and a witness.”

The current global climate crisis is primarily due to what “the hands of men have wrought”4: anthropogenic activities driven by the soaring arrogance of conspicuous consumption and the insatiable corporate greed of the few, fueled by the burning of fossil fuels supplied by the extractive fossil fuel industry which puts profts above people. The climate emergency is now upon us, an existential threat to all life on our planet, all this at the expense of the poorest and most vulnerable of our human family. Those who contribute the least to global warming yet pay the highest price in terms of its devastating efects and harms.

Highlighting the eco-teachings of Islam, especially through the teachings and beautiful life example (uswaten hasana) of the Prophet Muhammed (peace and blessings be upon him), who is called by Allah in the Quran a “mercy to all the worlds” (rahmaten lil alaameen), is of great beneft to both Muslims and peoples of other faiths as we seek to fnd ways to work together and seek to modify and “green” our attitudes, behaviors, and lifestyle choices that are integral to tackling climate change and securing a just, viable and sustainable future for our coming generations and all life on our planet Earth.

Faith Inspired Activism & Environmental Justice - An Islamic Perspective

By Kamran Shezad

The Prophet Muhammad صلى الله عليه وسلم said:

“If the Hour (the day of Resurrection) is about to be established and one of you was holding a seedling, let him take advantage of even one second before the Hour is established to plant it.” (Al-Adab Al-Mufrad)

As Muslims, we never give up on life. Even if we’re told there’s no hope, we continue to provide people with the best of care to help their health improve. We should behave no differently towards our planet, our Creator has given us this Amanah (trust) and we must continue to show care, compassion and fight her justice. This beautiful opening quote from our Prophet صلى الله عليه وسلم above contains a clear instruction that regardless of what we may think is about to happen, we must continue to play our role and fulfil our duties. This narration can be used in various contexts but is very pertinent to today’s climate change challenges. Activism and campaigning for climate justice should be seen as an act of Ibaadah (worship).

Allah Almighty says:

“Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness].” Surah Rum (30:41)

In this verse, Allah Almighty is asking us to ‘reflect’ and is telling us that if we reflect on the consequences we are facing, we have the ability to change things and return to better times. ‘Reflection’ is described as a process that helps turn experience into knowledge and involves thought and exploration of a concept or event. It is a form of problem solving that is used to resolve issues, and involves the careful consideration of a current practice, based on available knowledge and beliefs. The Quran is in effect a coaching manual and it coaches us on how to take action on one of the most important issues humanity is currently facing: climate change.

One of the biggest Sunnahs of our Prophet Muhammad صلى الله عليه وسلم is that of ‘struggle’. Our Prophet is the best of creation, most beloved to Allah Almighty (swt), yet he faced intense hardship and difficulties. Success was not always easy or instant during the lifetime of the Prophet. This is a lesson for us all: to achieve something important we must work hard and fight for what we believe in. Ultimately, Allah Almighty (swt) is the One who can change a situation. Our Prophet صلى الله عليه وسلم would constantly stand up for the rights of the oppressed and would call for justice; he in fact called on all of us to take action:

“When any of you sees an injustice/evil let him change it with his hand. If he is not able to do so, then let him change it with is tongue. And if he is not able to do so then let him hate it with his heart though that is the least of his faith” (Sahih Muslim).

The Prophet Muhammad صلى الله عليه وسلم inherited substantial societal problems such as infanticide, slavery, misogyny, materialism and so much more. However, instead of shying away from his responsibilities, he accepted and worked through them without hesitation. Climate change, although a very recent occurrence, is not just an environmental problem: it is also one of the greatest threats the world has ever faced. Sea levels are rising, oceans are becoming warmer, longer and more intense droughts threaten crops, wildlife and freshwater. Our planet’s already diminishing diversity is at further risk due to the changing climate.

Climate change affects different people and places inconsistently. Therefore this leads to inequalities within and across nations, as well as between current and future generations, and this is climate injustice. Poorer countries although least responsible for the effects of climate change are suffering the most from its devastating effects in particular with food insecurity, water scarcity and loss of biodiversity.

In the above hadith, we are clearly being told that it is incumbent upon Muslims to stand up against all forms of injustice and that includes standing up for establishing climate justice. It is not enough for us to be sad about the devastation being caused across the planet. To please our Lord and Creator, we must convert our feelings of sorrow, anger and guilt into something more meaningful which brings about systemic change.

“Seek Me amongst the downtrodden, verily you are given your substance as well as Divine aid, owing to your treatment of your downtrodden” (Tirmidhi).

The impacts of climate change are primarily affecting many of the world’s poorest people, those who Allah Almighty (swt) and the Prophet صلى الله عليه وسلم love. Prophet Muhammad صلى الله عليه وسلم would have dedicated himself to their service, so as a Muslim community we should also have that love so we can keep this prophetic ethos alive.

"Be a community that calls for what is good, urges what is right and forbids what is wrong. Those who do, are the successful ones" - (Quran 3:104)

As Muslims, we should be exemplars, leading the wider community in addressing various injustices. Failure to do so could be calamitous for the world. Amongst those potential consequences is losing the assistance of Allah Almighty in our affairs and in our sustenance:

"…Allah Almighty does not change the condition of people unless they change what is in themselves". (Quran 13:11)

Advocating for change is not an easy task, it requires courage to engage in campaigning for action, particularly with the issues surrounding climate change. Unfortunately, materialism, capitalism, fake news, apathy and many other factors are major obstacles on this journey. Environmental protection is not high on the agenda within our community, nor is it taken as seriously as it should be in politics. It is far from easy to stand up to the status quo or to go against the policies of the government and authorities.

We can however take inspiration from the story of Prophet Musa (as) as described in Surah Ash- Shu’ara (26:10-15) who learnt to overcome fears and to confront the challenges that needed to be faced. Allah Almighty (swt) commanded Prophet Musa to go to Fir’awn, knowing full well the political power and the heartless strength that lay with Fir’awn. Prophet Musa (as) confessed his concerns to Allah Almighty and made supplication before continuing. Whilst there is no intention here to compare our communities or authorities with that of the ruthless Fir’awn, it is important to highlight the key principle of having belief and confidence in Allah Almighty (swt) in all matters.

In Islam, the root of faith is to believe in Allah Almighty as the only deity worthy of worship and that Muhammad is the Messenger of Allah Almighty. Acknowledging the supremacy of Allah Almighty in both human and environmental affairs is essential for the accomplishment of our activism. Perhaps the secret power of this truth is hidden in the Fatiha prayer we recite at least ten times a day ‘You alone we worship, and in You alone we seek help’ for were we truly live this truth, there would be no doubt, no fear, no discouragement. Committing our actions for the sake of Allah Almighty, knowing everything is in His Hands, we can freely act against injustice without worry or despair as to the likely results, making our affair purely for our Compassionate and Merciful Lord.

"You who believe, uphold justice and bear witness to God, even if it is against yourselves, your parents, or your close relatives. Whether the person is rich or poor, God can best take care of both. Refrain from following your own desire, so that you can act justly- if you distort or neglect justice, God is fully aware of what you do. (Quran 4:135)

Corporate Knights Recognizes IDRF with Sustainability Award

Even in the midst of the pandemic, young people are leading the push to a better world. They're mobilizing and taking to the streets, and as future leaders themselves, they are bringing with them creativity and energy that will usher in a more equitable and caring green economy.  

When Corporate Knights opened up nominations for this years' 30 under 30 award, they were overwhelmed with the response of talented youth who are challenging the status quo. Among them was Nabil Ali, Director of Programs with the International Development and Relief Foundation (IDRF).

The IDRF has been a leader within Muslim community, working to alleviate the suffering of those in need across the world. Nabil has personally been involved in humanitarian projects in Somalia and Bangladesh, and helped the organization pivot to provide assistance during the pandemic.

"In 2020 we face unprecedented global health and economic challenges, as well as greater awareness of racial injustice. Nevertheless, with my colleagues' support at IDRF and stakeholders across the world, we have mobilized to provide humanitarian assistance for communities impacted by COVID-19 and expanded our programming to empower BIPOC youth nationwide" said Nabil when announcing the win.

"I'm honoured to be a part of this year's list. Congratulations to all the leaders recognized for the inspiring work that they perform every day."

Rising for the Ummah Starts with the Youth

“The Ummah must recognise its responsibility for a green sustainable planet and work together to create it for all humanity.”

Dr. Husna Ahmad- Global One – Ummah for Earth Ally

Amongst the many blessings God has granted us, is the Ummah we belong to. One vibrant with energetic youth and huge capabilities that can bring about remarkable change towards a better future. An Ummah that has the power to create a new reality if it chooses to come together and work hand in hand to create more just, safe and sustainable societies. 

Rising from this, the “Ummah for Earth” alliance has come together..  Connecting with Muslim communities that are most burdened by global crises, especially the climate crisis, and we will seek to bring their concerns forward and create a platform to make their voices heard.

“It felt natural for us to join this alliance, amplifying Muslims’ calls for better care of the earth and each other”

Mark Bryant – IFEES/EcoIslam” 

To fulfill our role as caretakers of the Earth, we have to come to realize the importance of being an Ummah that invests in its ability to protect our  earth. An Ummah that acts in accordance with our teachings and values, one that knows that change is not only possible, but is also our  duty.

Change not only comes on the individual level, but also on the collective level. This requires us to reconsider how our world is currently operating and how it is structured. The world has proved its fragility. The COVID-19 outbreak exposed the weak healthcare systems, dire economic challenges and increased unemployment rates and the climate crisis. All of which are threatening the lives of millions around the Muslim world. With every catastrophe, we witness huge losses and damages incurred by frontline communities , particularly our  most vulnerable who pay the highest price.

‘We have one planet and a shared earth that we must all inhabit. It is only when we come together, that we can begin to tackle the issue of climate change and it vulnerabilities, as humanity and as one Ummah’

Shahin Ashraf – IRW

On the other side, with these crises emerged heartwarming displays of compassion and genuine response. In the midst of catastrophic situations, such as the  COVID pandemic, the Beirut explosion and recent floods in Sudan and Indonesia, we saw numerous volunteer contributions and humanitarian campaigns supporting victims and neighbours helping neighbours. Proving once again that our Ummah is rich with courage and integrity, and its people rush to support the vulnerable and those in need when the situation arises.

We are striving for change, a systemic one that prioritizes social justice, equal opportunities and a better planet. A change driven by the Muslim youth, who are the leading force for a brighter future. 

Together, joining forces to rise for the Ummah from the Ummah.

This piece was originally published on Ummah for Earth on October 26th 2020.

Growing Gardens at the Islamic Foundation

By: Donna Lang

This year the Islamic Foundation of Toronto created a vegetable garden on their front and side lawns. They very much enjoyed planting, weeding, watering, and harvesting the fruits of their labour. The garden was funded by TD Friends of the Environment Foundation. Scotts Canada donated the soil. The grant was coordinated by Faith & the Common Good.

On September 10, 2020,the Islamic Foundation of Toronto held a picnic at Milliken Park, in Scarborough, in order to celebrate their very first vegetable garden. They used peppers from their garden to make spicy pickles, and they also made pasta sauce from the tomatoes they grew. 35 seniors attended. Sajeda Khan (Social Services and Senior's Program Coordinator, at IFT) gave a brief talk about the benefit of native plants and pollinators, and also the fact that less water is needed. Here is their gardening story:

IFT 2020 Garden Blog   

Donna Lang from Faith & the Common Good, Toronto chapter, helped with the project management and procurement of the soil and plants. There were 3 other gardens as part of the TD FEF grant; Holy Cross Parish, Shaarei Shomayim Congregation and Eglinton St. Georges United. Donna asked the garden leaders if Covid affected their gardens, and she was told " Not really. It meant that we had to stagger volunteers on planting day, and thus the planting took a bit longer, but the long hot summer and enthusiasm for gardening this year, more than compensated for this".

Next year, IFT plans to expand their gardens. 

Faith & the Common Good and EnviroMuslims Announce a New Project: Greening Canadian Mosques

The following is the press release from Faith & the Common Good announcing the launch of the Greening Canadian Mosques Project.

In keeping with our commitment to work with interfaith partners for sustainable communities, Faith & the Common Good (FCG) is delighted to begin a new partnership with EnviroMuslims (EM) to green Canadian mosques.

Islam holds high regard for environmental stewardship and sees it as a religious duty for Muslims to participate in the care of the planet. As such, there is growing interest from Islamic leaders in Canadian mosques to engage in sustainable practices and a need for support and guidance to set and achieve targets.

Thanks to generous funding provided by the Olive Tree Foundation, the Greening Canadian Mosques program aims to address this interest and empower mosque management teams, as well as mosque-goers, to understand environmental issues and take appropriate action.

“The overall objective is to understand what kind of support Canadian mosques need to embed sustainability in their operations, and the tools they need to identify, track and deliver resource efficiency opportunities,’ says Michelle Singh, Executive Director of FCG. “At the same time, the project will identify potential facility cost savings.”

There are over one million Muslims in Canada and over 903 mosques. One resource that the project will develop is a Toolkit designed specifically for Canadian mosques to improve sustainable practices, reduce carbon emissions, and reduce costs. As part of the development of the Toolkit, FCG and EM will be bringing together local sustainability experts and mosque leaders in a roundtable event to ask for their input on the resources developed.

“Mosques serve both as a place of worship and a place to generate economy, education, and social cohesion of the community,” says Areej Riaz, Lead Climate Programs at EnviroMuslims. “They can serve as an influential medium for spiritually and behaviorally congruent environmental sustainability interventions in Muslim populations, and for improving and maintaining a healthier environment.

The project launched on October 1, 2020, and will run until March 15, 2021.

Contact: Michelle Singh at msingh@faithcommongood.org for more information.

Download a PDF of the announcement here. 

Faith & the Common Good is a national, interfaith charitable network with a mission to harness the power of diverse faith and spiritual groups through education, capacity building, and collective action to build more resilient and sustainable Canadian communities.

EnviroMuslims is a group of Canadian Muslims working to engage with, educate, and empower the Canadian Muslim community to embed sustainable practices where they live, work, play, and pray.

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

How Greening Sacred Spaces Energy Benchmarking Program Can Help Mosques Fight Climate Change in Ottawa

The COVID-19 pandemic has challenged the social fabric of our communities by exposing how some of the most important members of our community, for example the working poor and elderly, are disproportionately affected and made vulnerable by the pandemic’s effects. However, throughout this challenging time, we have also seen how the strength of our faith communities has brought hope and relief to those most impacted by this virus. Faith leaders and faith communities are playing a crucial role in providing essential services to people in terms of food, shelter, medical supplies, companionship and counselling during the COVID-19 pandemic.

Climate change, brought about by the warming of our planet through the accumulation of greenhouse gasses (GHGs), is another serious challenge faced by society in which our faith communities can provide leadership and service to its communities. While, for many, faith organizations do not immediately come to mind as leaders of environmental sustainability, there are lessons that can be learned from spiritual teachings.

For example, in Islam the concept of “mizan” speaks to the importance of balance in one’s life, spiritually and in one’s relationships with others. The concept can be extended to include ecological balance and the importance of being good environmental stewards by protecting one of God’s most valuable gifts to man, our home, the Earth. As well, the Quran (21:32) states the following: "And We made the sky a protected ceiling, but they, from its signs, are turning away."

In 2015, Islamic leaders, senior international development policy makers, and academics signaled to Muslims in their Islamic Declaration on Climate Change the importance of not turning away from our need to help the planet. These Islamic leaders and thinkers encouraged an active role in combatting climate change and working together towards reducing GHG emissions in order to create a climate resilient future.

Faith & the Common Good (FCG) is an organization that has heeded this call through its Greening Sacred Spaces (GSS) program. This long running program is designed to assist faith communities of all backgrounds with both the educational and spiritual dimensions of “greening” in the spaces used by the faithful for worship.

In 2019 Greening Sacred Spaces launched its Energy Benchmarking Program (EBP) in Ottawa. The EBP is designed to help communities play a role in mitigating climate change by encouraging practical and cost-effective activities that can be implemented by faith leaders and the faithful. This includes raising awareness of the harm caused by damaging our “protective ceiling” and by taking pragmatic steps such as examining the carbon footprint of our shared places of worship and implementing energy saving practices.

Understanding your current energy use is the first step in reducing it — you can’t manage your energy use if you don’t measure what your use is in the first place. Greening Sacred Spaces Ottawa is seeking participants for a free Energy Benchmarking program fully funded by the Ontario Trillium Foundation, City of Ottawa and Sustainable Capacity Foundation to help faith communities lower and track their energy use and emissions.

Energy benchmarking refers to the process of measuring a building’s energy performance against its past performance and other similar buildings. Because buildings typically account for 42% of a faith community’s carbon footprint, understanding your energy consumption is a vital first step to creating a greener, more sustainable community. Benchmarking provides information that enables you to more accurately assess the effectiveness of your energy-saving measures and better plan for future projects. In addition, it supports financial stewardship: benchmarked buildings on average reduce usage by 2.4% annually.

The Energy Benchmarking Program (EBP) was first launched as a pilot in Toronto in 2017 and has since successfully reached over a hundred GTA communities. Toronto area mosques have already seen benefits from participating, including Masjid Toronto. Thornhill's Jaffari Islamic Centre participated in the EBP as part of York Region. In 2019, the Jaffari Community Centre was presented with Faith and the Common Good's York Region Sustainability Award which is given to a faith-community in York Region in recognition of notable efforts to embed environmental sustainability actions within their community. Both mosques represent are good examples green-minded communities hoping to do their part to invest cost savings back into the communities, as well as participate in protecting the Earth.

In Ottawa, a total of 50 faith communities will receive an annual benchmarking reports. Data is compiled using the Energy Star Portfolio Manager® online tool – the same program used by Natural Resources Canada – to create a baseline report that shows your faith community how much money your energy use has cost for your building and information about your greenhouse gas emissions. What you choose to do with these reports is up to your faith community, however we are also here to answer any questions or concerns that the energy reports raise and link you to evidence based information on what your next steps might be.

In this respect the EBP program also provides participants with additional resources including energy-efficiency tools, links to energy audit funding, information on energy-saving incentives, and educational workshops. Our objective is to work closely alongside communities in identifying means of decreasing energy consumption.

To find out more about the EBP or to sign up your faith organization, visit https://www.faithcommongood.org/energy_benchmarking or contact Dr. Ruth Bankey at rbankey@faithcommongood.org or Emine Turgut at gssenergyy@faithcommongood.org.

This piece was originally published on Muslim Link on September 8th 2020.

What does Islam say about climate change and climate action?

By: Ibrahim Ozdemir

Muslims already have an environmentalist framework to follow. It is set in Islam.Many Muslim majority countries bear the brunt of climate change, but their cultural awareness of it and climate action are often staggeringly limited. 

A movement of “Islamic environmentalism” based on Islamic tradition – rather than imported “white saviour” environmentalism based on first-world political campaigns – can address both. And the post-COVID-19 lull in emissions is an opportunity to fast-track this.

It is a movement we sorely need. My home country Turkey, for example, is particularly vulnerable to the effects of climate change, as temperatures are rising and rainfall is decreasing year on year, causing serious problems with water availability. In Bangladesh, it is estimated that by 2050 one in seven will be displaced by climate change, creating millions of climate refugees. In the Middle East, large areas are likely to become uninhabitable due to heatwaves likely to sweep over the region in the next few decades.

However, despite their vulnerability, many Muslim countries are contributing to the problem. Indonesia, the most populous Muslim-majority country in the world, is the world’s fifth-largest emitter of greenhouse gases, and is doing little to curb emissions. Bangladesh and Pakistan are the two most polluted countries in the world, but have taken no serious measures to address pollution. Inaction in the Muslim world persists despite a declaration by Muslim countries in 2015 to play an active role in combatting climate change.

You would think that those most affected by climate change would be the most eager to stop it. This is not always the case. Many Muslim countries are reluctant to impose Western concepts of environmentalism, or to bow to pressure from countries which have already gone through industrialisation without having to address pollution or curb emissions. Environmental colonialism is not the answer. 

What would work, and has been proven to work, is using the principles of Islam to encourage conservation in Muslims. 

Islam teaches its followers to take care of the earth. Muslims believe that humans should act as guardians, or khalifah, of the planet, and that they will be held accountable by God for their actions. This concept of stewardship is a powerful one, and was used in the Islamic Declaration on Climate Change to propel change in environmental policy in Muslim countries.

In fact, Muslims need to look no further than the Quran for guidance, where there are approximately 200 verses concerning the environment. Muslims are taught that “greater indeed than the creation of man is the creation of the heavens and the earth”. The reality is that nothing could be more Islamic than protecting God’s most precious creation: the earth. 

It is this approach that can reach the hearts and minds of the 1.8 billion Muslims around the world, and it must be integrated with, rather than neglected by, the climate movement.

The Prophet Muhammad (pbuh) also demonstrated kindness, care and general good principles for the treatment of animals, which form a benchmark for Muslims. He outlawed killing animals for sport, told people not to overload their camels and donkeys, commanded that slaughtering an animal for food be done with kindness and consideration for the animal’s feelings and respect for Allah who gave it life, he even allowed his camel to choose the place where he built his first mosque in the city of Medina.

A 2013 study in Indonesia showed that including environmentalist messages in Islamic sermons led to increased public awareness and concern for the environment. In 2014, Indonesia issued a fatwa (or Islamic legal opinion) to require the country’s Muslims to protect endangered species.

There are also organisations dedicated to using religion to pass on the message of conservation, such as the Alliance for Religions and Conservation (ARC). One of its most successful projects used Islamic scholars to convince Tanzanian fishermen that dynamite, dragnet and spear fishing goes against the Quran – and they listened.

This case also tells us that remote, top-down moralising is unlikely to be effective. The fishermen had previously resisted bans from the government, but were persuaded once they were told that they were acting un-Islamically. One fisherman said: “This side of conservation isn’t from the mzungu [“white man” in Swahili], it’s from the Quran.”

Clearly, we need to speak the language of those whose behaviour we are seeking to change, particularly if that language is naturally averse to unsustainable policies.

Some Muslim thought leaders are aware of this and are eager to develop a “homegrown” environmental movement to emerge as thought leaders in their own right. For example, the Dhaka Forum this month ran a panel on post-COVID-19 environmental issues with the majority of speakers coming from the Muslim world.

Muslim countries have a head start in the climate race. They have a framework and a belief system which mandates protection of the earth and its natural resources. As Seyyed Hossein Nasr, a prominent proponent of the religion and environmentalism movement, argues, the desacralisation of the West has resulted in an ideology that humans have dominion over the earth, rather than stewardship of it, which is the Islamic view. Muslims must become guardians of the earth once more, for the sake of their environments and for the sake of God.

Ibrahim Ozdemir is a renowned environmentalist and professor of philosophy at Uskudar University, Turkey. Professor Ibrahim Ozdemir is former Director General at Turkey’s Ministry of Education, the Founding Vice-Chancellor of Hasan Kalyoncu University and presently Professor of Philosophy at Uskudar University.

This piece was originally published on Al-Jazeera on August 12 2020.