From warming temperatures to the constant news of extreme disasters and wars, the hardships we collectively face today feel heavier than we can bear because we have forgotten our place in the universe as human beings. These hardships feel burdensome not only because of their severity but also, more critically, due to our lack of preparedness, complacency in maintaining the status quo, and, in some cases, our direct complicity in causing these difficulties. As Muslims, we must never forget that no matter the level of uncertainties surrounding us where we may not be able to control everything, we can be reassured with the absolute certainty of Allah SWT overseeing everything and always in control of all our affairs.  

Losing sight of our purpose and place in the universe has led to a degradation of our beliefs, principles, and values—similar to the repercussions of God’s first creation’s sin: Satan forgetting his place in the assembly of God and refusing to submit to God’s will after being blinded by his pride. This disobedience was followed up by harbouring such malice and ill-will against God that permanent disbelief in God’s mercy took hold of Satan, completely blotting his chances of deliverance in all realms. Have we not learnt our lesson? 

Humans plunder, murder, ravage, deface, and exploit Mother Earth. When asked about consequences, there is always a scientifically engineered answer reassuring us that all will be well. However, the truth is that we have long neglected to seek Divine pleasure as the pinnacle of our endeavours—modern man has severed his relationship with Al-Malik as His Abd (servant). Now, in our vanity stemming from a misplaced sense of self-sufficiency, we look to the stars as a possible refuge after causing colossal corruption on Earth, rendering it increasingly uninhabitable.

Allah said in the very first revelation to Prophet Muhammad (PBUH):

“Read! And your Lord is the Most Generous, Who taught by the pen—taught humanity what they knew not. Most certainly, one exceeds all bounds once they think they are self-sufficient.” 

(Quran 96:3–96:7 – Dr. Mustafa Khattab, The Clear Quran)

Allah appointed us as Khalifa on Earth while declaring Earth as a place of prostration, or sujud.  

“We are always-already in a state of return to God, and our movement upon the earth that is masjid thus becomes a constant motion of (re-)turning toward the niche, the focal point of that masjid. This turning is a humbling, in humility—the turning as sujud and of sujud, on the earth-as-masjid—and too as a turning in expectation: because every spatial point upon this earth is the site of sujud, and every niche is open, and every prostration is a melting of the self toward the Center, and every empty space is a site of Omnipresence.” 

(Basit Kareem Iqbal, Islam & Science, Vol. 7, Summer 2009, No. 1)

Read more: A Climate Professional’s Insight on Islam & Climate

Internalizing the status of Earth as a masjid—a place of prostration to God Almighty or sujud—is essential for centring our place in the cosmos. By submitting humbly to the Omnipresence, Vastness, and Continuity of Allah (SWT), we acknowledge that the Earth is made and declared a place of prostration; everything in it is making sujud to one Creator. By actively seeking God through an unending sujud, all creation on Earth becomes relatives in Islam—a principle beautifully preserved by many Indigenous Peoples of Turtle Island. Our role as Khalifa cannot be envisioned and honoured without first internalizing our relationship with the rest of God’s creation. Without this realization, we will never learn how to walk gently on this Earth. 

“Corruption has spread on land and sea as a result of what people’s hands have done, so that Allah may cause them to taste ˹the consequences of˺ some of their deeds and perhaps they might return ˹to the Right Path˺.”

(Quran 30:41 – Dr. Mustafa Khattab, The Clear Quran)

The path to reconciling with Mother Earth starts by finding our place in the universal congregation comprised of the vast creation of God, actively worshipping Him at all times. While doing so, seeing everything in existence through God’s divine quality of Rahma, mercy—an inherent characteristic of Prophet Muhammad (PBUH) further perfected through regular practice, granting him the deepest perceptions of how natural objects around him felt, for instance hearing the cries of a tree, empathizing with its hurt and tending to its emotional needs by hugging it.

Earth is a masjid, a sacred place of prostration, and everything placed upon it is sacred. 

Unless we, as the human race, learn to stay in our place—respecting, honouring and cherishing all of God’s creation, and bowing in unison and humility alongside all our relatives to one Creator—we will never begin to undo what our hands have wrought. Now more than ever, we need to start our return to the Right Path, and it starts with repentance to Allah.

Read more: Exploring the Spiritual Connection Between Food and Ramadan

The post Holding on to Islam in a Warming World appeared first on Muslim Climate Watch.

Ramadan Mubarak! On behalf of Muslim Climate Watch, I extend my heartfelt prayers for a blessed month filled with peace, reflection, and renewal for you and your loved ones. As we gather in the spirit of this sacred season, we’re honoured to share our theme for Ramadan 2025: Tafa’ul تَفَأُّل – faithful optimism.

Tafa’ul embodies optimism and a positive outlook on life, no matter the circumstances. In these times of uncertainty—marked by escalating climate crises and challenges to environmental activism across the U.S.—this theme reflects our unwavering belief in the power of faith and collective action to create change. Rooted in Islamic values of stewardship (Khilafah) and justice (Adl), we choose Tafa’ul to inspire hope and resilience as we work toward a greener, more equitable future.

At Muslim Climate Watch, this Ramadan is a call to action. We’re channelling faithful optimism into our mission to empower Muslim communities as leaders in climate justice. From greening mosques across the U.S. to amplifying diverse voices nationwide, we’re building a movement that honours our planet and our faith.

We need your support to make this vision a reality. Our live Ramadan campaign on LaunchGood, “Help Us Build a Muslim Climate Justice Movement,” is raising funds to kickstart transformative projects in 2025. Every dollar you give plants a seed of hope—whether it’s equipping a mosque with sustainable tools, sharing a climate story, or uniting communities for action.

Donate Now on Launchgood

Your generosity this Ramadan can turn optimism into impact. A $25 gift could fund eco-resources for a mosque. $50 could amplify a voice for justice. Together, we can rise above today’s challenges with Tafa’ul as our guide.

As we fast, pray, and give, let’s believe that our efforts—however small—ripple outward to heal our Earth and uplift our ummah. Thank you for standing with us. May Allah (SWT) accept your deeds and bless you with a Ramadan of peace and purpose.

Ramadan Mubarak,

Nazish Qureshi
Executive Director, Muslim Climate Watch

The post Tafa’ul: Channeling Faithful Optimism this Ramadan appeared first on Muslim Climate Watch.

The COP29 managed to put together a deal at the eleventh hour of the talks wrapping up, wherein wealthier nations agreed to provide developing countries worldwide $300 billion annually in climate financing. A laughable offering, well below the estimated $1.3 trillion that experts estimate is needed for developmental and climate goals of countries struggling to fight the devastating impacts of climate change. A bloc representing the 45 nations most vulnerable to climate change have stated that “this is not just a failure; it is a betrayal.” 

Vulnerable communities, with little agency in these talks, remained sidelined at this year’s COP, even as they bear the brunt of climate change they didn’t cause. The choice of venue for COP29, hosted in Azerbaijan, added insult to injury, spotlighting the petrostate’s history of crimes against Armenians and its fossil fuel ties to Israel during an ongoing Palestinian genocide. This reaffirms the global communities’ failure to see climate justice as an intersectional fight against all injustices, failing to address the systemic injustices and human rights violations while elevating regimes complicit in violence and environmental exploitation. 

Read More: The Untold Crisis of Climate Change, Media Bias, and the Forgotten Muslim Refugees

Within the same week of a disappointing COP29 came the news of the U.S. indictment of Gautam Adani, an Indian billionaire accused of a bribery charge to secure a massive $2 billion solar energy contract. Which begs the question, why are corrupt billionaires taking charge of the so-called “clean energy” revolution? Meanwhile, America’s climate future faces a leadership shift that amplifies billionaire saviorism, granting undue influence to people like Elon Musk—despite allegations of human rights abuses, anti-union practices, and authoritarian alliances. This begs yet another question: why do we, ordinary citizens of the world struggling to survive the chaos of ecological devastation unravelling all around us, rallying behind billionaire climate saviorism? Have we not learnt our lessons yet?

The climate justice movement has already been hijacked by opportunists leveraging greenwashed capitalist agendas, delaying the systemic change urgently required. This so-called “green revolution” has become synonymous with battery stored renewable energy as the best path forward to a sustainable future, while undermining the urgency and delaying the work of shifting to an economy that centers degrowth. Only through rejecting capitalism can we reduce our culture of hyperconsumption, which is the only way we can pave a viable path for a future that guarantees harmonial cohabitation with all creation on Earth, a precedent already practiced by Indigenous people around the globe.

The failure of COP29 reflects not only a lack of ambition but also a continued denial of agency to front-line communities, who are often excluded from decision-making despite bearing the greatest burden of climate impacts. Instead, there has been an increase in influence by corrupt industrialists in steering global climate policy with greenwashed capitalist agendas. 

Today, the climate action movement is dominated by a push for renewable technology development, an important component for which is battery storage. However, the catastrophic costs of developing this technology is barely garnering attention in these international climate events. The continual ignorance of the plight of Congolese from the rush of cobalt mining is indicative of a movement that is no longer serving the people or planet. How are we, as consumers, urged to expedite the electrification of our communities with a heavy reliance on battery storage sourced amidst the growing calls raising alarm of a silent genocide underway in the DRC? Can we take a pause to reflect why we have signed up for a green revolution that is being delivered through the exploitation of innocent children mining rare metals with their bare hands in extremely hazardous conditions? 

This is a crucial junction for grassroots mobilizers and front-line defenders to reclaim the fight for climate justice on their terms, rejecting tokenizing pledges and centering Indigenous and vulnerable voices in the fight for an equitable and just future. By building global alliances grounded in solidarity and resistance, the movement can dismantle the structures perpetuating climate and systemic injustices.

The post Climate Justice Belongs to the People, Not to Green Capitalists appeared first on Muslim Climate Watch.

To understand how observance of zuhd can help facilitate a life of minimalism, it is necessary to unravel the philosophy underlying this concept, and how early Muslims understood it. On one occasion, a companion of Prophet Muhammad (pbuh), Abdullah bin’ Umar said: 

“Allah’s Messenger (pbuh) took hold of my shoulder and said, ‘Be in this world as if you were a stranger or a traveller.”
(Sahih al-Bukhari 6416)

Several Islamic scholars refer to this narration as the basis for zuhd. While there is no equivalent translation in other languages, this Arabic term has the following connotations in English: (voluntary) renunciation; indifference, especially to worldly things or zuhd fi-al-dunya, to renounce pleasure in worldly things; abstemiousness, abstinence; and asceticism. 

Read More: Fasting from Consumerism: How to Embrace Minimalism

Definitions of Zuhd According to Scholars

Over time, several scholars have written about zuhd. As explored by Leah Kinberg, some scholars defined it as ‘asceticism’, while others preferred ‘abstinence’ as a more suitable term for it encompasses attitudes of early zuhhad (plural for zāhid) more appropriately. In his book, ‘Sufism: An Account of the Mystics of Islam’, A.J. Arberry examines the interpretations of early Islamic scholars and explains zuhd as a disciplined lifestyle of abstinence, marked by the pursuit of God’s pleasure and rejection of any attachment to worldly pleasures. In one account, Arberry shares an excerpt from the writings of a Persian Sufi (Muslim mystic) from Merv, Bishr b. al-Harith aI-Han (d. 227/84I):  

While these writings provide some understandings of zuhd, a more comprehensive definition is provided by the Encyclopedia of Islam as noted by Kinberg, “abstinence at first from sin, from what is superfluous, from all that estranges from God…then abstinence from all perishable things by detachment of the heart…complete asceticism, renunciation of all that is created”. Yet, other scholars have used the term ‘renunciants’ to describe the zuhhad who were also transmitters of narrations of Prophet Muhammad (pbuh). 

Kinberg further argues that zuhd plays an important role in every Muslim’s life. And that it can be applied to Islamic communities at large rather than being confined to a specific sphere of Islam, notably Muslim mysticism, where it is often assumed that a lifestyle of zuhd must also entail neglecting one’s bodily needs. When once asked, “What is al-zuhd fi-al-Dunya?” Imam Al-Zuhri (d. 124/741) answered: 

“It is neither being dishevelled nor living in squalor and neglecting your body. It is denying your soul all forms of desires.”

The Path of Zuhd and Renouncing Materialism

The emphasis on renouncing attachment to worldly pleasures and denying desires of one’s soul is found in the essence of being a stranger or traveller in this world—foreign and impermanent in this realm, awaiting the summoning to an abode of finality, permanence and native familiarity. The instruction is to live in this world in a manner where one is constantly seeking God’s pleasure and that is only achieved through orienting the heart to our eternal home. This necessitates a lifestyle of minimalism, where one seeks only what is needed for sustenance. 

Without first aligning oneself with the foundational Islamic philosophy found in zuhd, one can never truly achieve the clarity and direction needed to adopt the correct lifestyle on Earth. By extension, rejecting attachment to worldly desires conditions the heart to seek fulfillment from the Source of contentment and peace, as-Salaam. This pursuit will always materialize in absolute harmony with everything in existence, promising a natural state of integrity stemming from within our souls and outwardly with God’s creation—a perfect balance of spiritual, physical, mental, and ecological well-being. 

Our Waste Problem

Unfortunately, today’s picture is far from the one described above. Rather than living in minimalism, our world is grappling with a pervasive waste crisis, manifesting in various forms, including municipal solid, hazardous, medical, electronic, and waste generated from fossil fuel extraction and combustion. While some waste falls under the ‘managed waste’ category, handled responsibly by designated authorities such as municipal waste management facilities, a substantial portion remains ‘mismanaged’. This mismanaged waste permeates natural environments, contaminating air, waterways, soil, food supplies, and even remote glaciers. The consequences are dire, jeopardizing human health and the delicate balance of ecosystems. 

The sheer volume of waste accumulating on Earth is staggering, particularly concerning non-degradable materials like plastics, which can persist for up to 500 years. Shockingly, an estimate suggests that a garbage truck’s worth of plastic waste finds its way into the oceans every minute, paving the way for a projection that by 2050, the quantity of plastic in our oceans will surpass that of fish. Plastic waste stems from various sources, including the fast fashion industry, which contributes significantly. Annually, approximately 11.3 million tons of textile waste are discarded in U.S. landfills, accounting for roughly 85% of all textiles produced each year. Despite already having enough clothing to meet the needs of the next six generations, the fast fashion sector continues to surge, now producing 400 times more clothing than it did two decades ago.

Read More: Water Conservation in Ramadan and Beyond

Reclaiming Zuhd and Embracing Minimalism

Overconsumption fuels waste production. The mind-boggling quantities of waste generated globally every second indicate the alarming extent of human overconsumption. In a perfect scenario, humans would only seek what they need for sustenance and embrace minimalism, as Allah says in the Quran,  

“O Children of Adam! Dress properly whenever you are at worship. Eat and drink, but do not waste. Surely He does not like the wasteful.”
(Al-A’raf, verse 31) 

Moreover, as our sources of sustenance are no longer natural, such as plastics and genetically modified products, the waste generated from overconsumption leaves behind a harmful footprint. Whereas, in the natural world the waste from one organism becomes food for another organism, and everything exists in balance, known as Al-Mizaan in Quran. 

The waste crisis plaguing our world is a symptom of our insatiable thirst for material possessions as we continue to seek fulfillment from sources that are inherently hollow and diminishing in their effect due to planned obsolescence. If material accumulation truly brought contentment, our landfills would not overflow, nor would the planet be suffocating under the weight of our excess. This sickness widespread in our societies is killing us and our planet. To steer away from this dangerous path, we must reintroduce the practice of zuhd into our lives. By rejecting material overconsumption and seeking fulfillment solely from the Divine, we can embrace minimalism and foster a healthier relationship with ourselves, our communities, and the Earth.

The post Reclaiming Zuhd: Embracing Minimalism in a Wasteful World appeared first on Muslim Climate Watch.

A study predicts that the global cost of loss and damage from climate change could hit $580 billion by 2030, soaring to over $1 trillion annually by 2050. However, Africa and Asia are at the most risk from extreme impacts of climate change, where more than 75% of the world’s population lives.

Unfair Distribution of Climate Change: Global South vs. Global North

Several reasons account for the unequal distribution of climate risks between the global south and global north. The major contributing factor is historical injustices rooted in colonialism and the slave trade. This legacy renders the global south more exposed to climate disasters, with a lack of resources making recovering from frequent climate disasters even more difficult.

In contrast, the age of industrialization in the global north with advanced economies has been synonymous with carbon pollution. Industrialization has historically been coupled with carbon emissions, as the mechanism for development sought a heavy reliance on fossil fuels. As a result, the carbon-led development in the global north has happened at the cost of an ecological demise after stretching Earth’s planetary boundaries. Consequently, underprivileged communities are now paying the price with heightened vulnerability to frequent climate disasters and without the resources to protect and recover from extreme weather events. 

Read More: Noah’s Ark of Resilience: Islam’s Response to Climate Fatalism

The urgent call for justice in the face of the unjust nature of anthropogenic climate change requires immediate leadership from Muslims worldwide for two compelling reasons. Firstly, Islam mandates a sacred duty to steward the Earth, maintain balance and uphold justice. Secondly, a significant proportion of Muslim populations are currently enduring severe repercussions from climate disasters.

The need for climate justice was yesterday, not in the future. The unfair and fast-moving nature of climate change is already impacting Sudan, Pakistan, Afghanistan, Bangladesh, Chad, Haiti, Kenya, Malawi, Niger and Somalia – countries consistently listed at high risk of experiencing severe impacts of climate change. 

Spotlight: The Climate Crisis in Sudan

The colonial origins of climate change, as well as the detrimental legacy of colonial-rooted economic, political and land-management policies, continue to inflict harm in various regions worldwide, notably in Sudan. The ongoing conflict between the SAF and RSF has not only amplified the already-severe impacts of climate change in the region but also reignited the entrenched ethnic tensions rooted in the legacy of the Anglo-Egyptian Condominium, which historically divided Sudan into a dominant Arabized north and a marginalized African south. 

Sudan, with other Sahel-belt nations, has endured numerous prolonged and devastating droughts. The compounding climate challenges in Sudan are exacerbated by the ongoing war, a product of the colonial legacy in the region, displacing nearly 8 million people and resulting in famine due to extreme food insecurity. This region is bearing the brunt of the climate crisis when the combined cumulative GHG emissions of Sudan and South Sudan are less than 0.03%. 

The Ongoing Climate Suffering in Pakistan, Bangladesh and Rohingya

Similarly, in 2022, the world saw horrors of climate change unfold before their eyes as Pakistan experienced unprecedented devastating floods that left one-third of the country under water, killing at least 1,700 people and leaving 33 million people severely affected. Coined by the United Nations as “loss and damage associated with climate change,” Pakistan suffered an unimaginable loss of life, wealth, resources, spirit and much more, and continues to struggle to restore the billions in damage.

Bangladesh, another Muslim-majority country, has also been experiencing the effects of climate change for decades. Despite producing only 0.56% of global carbon emissions, Bangladesh has suffered a loss of more than 1.69 billion USD or 0.41% of GDP between 1999 and 2018 due to extreme weather events attributed to climate change. Experts predict that if global warming continues at current levels, this ratio will rise to 9.4% in 2100.

Read More: How Gender-Responsive Climate Finance Empowers Bangladesh’s Women

A particular community to highlight here is the hundreds of thousands of Muslim Rohingya, a stateless ethnic group from Rakhine state facing persecution in Myanmar, who have fled to Bangladesh to seek refuge. Cox Bazar, the world’s largest refugee settlement, houses thousands of Rohingya refugees in the southeastern coastal region of Bangladesh. This settlement frequently experiences extreme weather events exacerbated by climate change, including intense cyclones, flooding and landslides. For the Muslim Rohingya, climate change poses a “threat multiplier.” On top of surviving genocide and persecution, they must find the means to protect themselves from the effects of climate change. 

Islam’s Call for Climate Justice

As Muslims, we must advocate for the protection of all creation. Islam has bestowed a sacred trust upon humans, mentioned in the Quran as Amaanah. This trust requires us to be stewards of the earth, Khalifah. We are instructed to tread the Earth gently and sustain ourselves in a manner that is in harmony with the entire natural system, Al Mizaan. The Quran mentions the nature of mankind:

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

The environmental degradation and climate catastrophes we witness around us are embodied in this verse. The transgression of a few humans beyond the prescribed bounds has spread devastation throughout the world, the brunt of which impacts the underprivileged, who did not cause it.

As Muslims, we are to be the flag bearers of justice – to act with justice and restore justice where it is lacking. Acting for the climate is an act of land stewardship in the face of a grave injustice. The vast majority of people experiencing the impacts of climate change happen to be in the Muslim world, especially in Africa, Asia and the Middle-East. This is cause for alarm and adds to the list of reasons why Muslims should be at the forefront of the climate justice movement. 

As a community, we must continue advocating for climate justice. We must hold actors who contributed the highest to global carbon emissions accountable by demanding reparations for communities suffering disproportionately from climate change. Demanding climate reparations is a matter of restoring justice, and Muslims must start leading it as their own fight.

The post Why Muslims Should Be at the Forefront of Climate Justice appeared first on Muslim Climate Watch.

Consumerism, identified as the primary driving force behind capitalism, has unequivocally played a role in the ecological and climate crisis. In the 20th century, capitalism transformed the average human into a consumer, emphasizing individual desire above all else. It propagated the notion that happiness hinges on excessive consumption of food, shelter, clothing and more. Interestingly, capitalism focused on democratizing individual desire, “rather than wealth or political and economic power”, which arguably exerts a more significant influence on an individual’s well-being in a society. The repercussions of mass consumerism are severe, manifesting in widespread pollution, overflowing landfills, and the pervasive presence of toxic plastics throughout the environment. 

Read More: The Quran, Sunnah, and the Path to Climate Justice

Prophetic Inspiration for Anti-Consumerism

For Prophet Muhammad (pbuh), his companions and the early Muslim community, fasting operated within the framework of Zuhd (asceticism). It transcended the mere ritualistic act of abstaining from food and water; instead, it included relinquishing all forms of material excess that could lead to a stronger attachment to this world. In other words, it was a form of fasting from consumerism. 

As an integral part of his lifestyle, Prophet Muhammad (pbuh) observed fasting every Monday and Thursday, leading a minimalist lifestyle. Through regular meditative retreats in the Cave of Hira, he (pbuh) exemplified Zuhd, disengaging from attachment to the world while concurrently leading an entire community.  

Umar ibn al Khattab, a companion of the Prophet (pbuh) once expressed the essence of Zuhd, stating, ‘You will never be able to work for the next life with anything better than detachment to this life.’ 

This detachment requires forsaking the desire for materialism within our hearts and curtailing excessive material consumption outwardly in our lives. 

Read More: Muhammad’s (pbuh) Lifetsyle: A Guide to Harnessing Blessings of Planting Trees 

With the month of Rajab upon us, signalling the imminent arrival of Ramadan after Sha’ban, this presents a wonderful opportunity to begin practicing ritualistic fasting, extending beyond abstaining from food and water to include fasting from consumerism. In Islam, observing fasting during the months of Rajab and Sha’ban carries numerous benefits as a preparation for the sacred month of Ramadan. 

Imam Abu Bakr al-Warraq al-Balkhi (RA) said: ‘The month of Rajab is the month of planting (your seeds), Sha‘ban is the month of irrigating/watering (them), and Ramadan is the month of harvesting the crop’. 

In recent years, Ramadan has unfortunately become synonymous with excessive shopping, undermining its sacredness. In several Muslim countries, there has been a noticeable surge in overconsumption and wastefulness during Ramadan, marked by impulsive shopping for food, festive decorations, modest fast fashion, gifts, and various other items.

Steps to Fast from Consumerism

Despite the concerning rise of Ramadan-induced hyper-consumerism in Muslim countries, it is entirely feasible to reverse this destructive trend. There are numerous steps one can take to observe fasting that incorporates abstaining from materialism, aligning with the true spirit of Islam and following the example of Prophet Muhammad (pbuh). Engaging in regular meditative retreats in seclusion at the mosque, known as Itikaf, to reflect on the impact of materialism and overconsumption on Earth, and making a conscious intention to fast from consumerism are ways to begin living in balance with nature during these sacred months. Additional steps may include:

1. Planning and preparing meals in moderate portions using locally sourced ingredients to minimize waste, growing food in a backyard garden if there is one, or joining a nearby community garden; if neither works then starting a community garden in a local masjid.
2. Conserving water by taking shorter showers, fixing leaking faucets, turning off taps when not in use, and considering rainwater harvesting if feasible. 
3. Saving energy in homes by switching off electronics and lights not in use, and opting for utilities that provide electricity from renewable energy sources if feasible.
4. Walking or taking public transportation instead of driving, and carpooling with friends and family members whenever possible.
5. Reducing the frequent purchases of clothing items by taking good care of existing ones, swapping clothes with friends and family, boycotting fast fashion brands, and opting for ethically-made clothing or learning how to sew clothes.
6. Avoiding the purchase of single-use plastic items and minimizing overall plastic use by replacing them with biodegradable materials for easy natural disposal.  

Considering the detrimental impacts of consumerism on our planet, embracing the practice of fasting together with adopting the teachings of minimalism enshrined in the concept of Zuhd provides a meaningful path to treading lightly on Earth. The life of Prophet Muhammad (pbuh) and his companions is filled with inspiration to detach ourselves from material excesses and strive for a harmonious coexistence with the environment. To reverse the environmental impacts of overconsumption, the practice of fasting must evolve beyond the ritualistic act to include fasting from consumerism – this is the only way forward to rejuvenate our connection with the Divine while preserving the beauty of our shared home, Earth.  

The post Fasting from Consumerism: How to Embrace Minimalism  appeared first on Muslim Climate Watch.

On September 11th, northeastern Libya was struck by the Mediterranean Storm Daniel. The coastal city of Derna became the center of a catastrophic flood when two of its dams broke due to the storm, dumping an estimated 30 million cubic meters of water in the city [1]. This resulted in the widespread devastation of entire communities in coastal towns being carried into the sea. 

This disaster has violently claimed approximately 11,300 lives, with more than 10,000 people still missing, and over 40,000 people forced to flee the region [2]. Reports from the ground suggest many of these victims remain shelterless, without access to necessities of food, clean water or power, with a looming risk of an escalation in water-born infectious diseases proliferating among the survivors living near stagnant flood water [2]. 

Flood experts have observed that the recent exceptionally heavy rainfall across the Mediterranean was worsened by climate change, thus amplifying Storm Daniel [3]. While the evident devastation is severe, the full extent of destruction will only become apparent once relief groups can reach areas currently inaccessible due to destroyed bridges and roads [6].   

The residents of Derna are tragic victims of a deadly interplay between human-caused climate change and ongoing proxy wars led by actors with a vested interest in the region, while also benefiting from the country’s rich resources including massive oil reserves and a multi-billion dollar war industry that thrives on conflict. Derna’s front-line community has paid an insurmountable price for an ecological crisis made worse due to wars and now copes with finding the strength to pick up what little is left. 

Derna’s Vulnerability to Floods

Derna is a port city on the Mediterranean coast, located in Wadi Derna, a river valley in northeastern Libya surrounded by the Akhdar Mountains [4]. It was no secret that this town remained highly vulnerable to floods given its location. To protect the city from inundation, two dams, Abu Mansour and Derna, were built in 1970 above the valley, each holding 22.5 million cubic meters and 1.5 million cubic meters of water respectively [1]. 

Despite many warnings of an imminent risk of disaster, the dams had not been maintained for years, leading to their eventual burst and killing thousands [5]. Although a Turkish company was contracted between 2007 and 2012 to repair these dams, it was later found that the work could not be completed amidst security concerns. In 2011 NATO led a military invasion of Libya, bombarding 9,600 strikes on various targets, and removing its former ruler, Colonel Muammar al-Gaddafi, which then resulted in the outbreak of civil wars and continued political instability [5]. 

(New York Times, 2023)

War & Political Divide Fuelling Climate Vulnerability

Libya’s current disaster has been intensified by the convergence of climate change and the repercussions of a bloody civil war, set in motion by NATO supporting uprising against Colonel Gaddafi, in particular its bombardment of the country’s key government institutions, resulting in the ongoing political divide that is fueling a governance crisis in the country [3] [11]. 

It has been more than a decade since NATO invaded Libya, erupting a civil war that has since grappled the country with violence amidst a deep political divide and a power struggle. 

The severity of Derna’s floods and its subsequent devastation has been driven by an amalgamation of civil war characterized by an ongoing political divide and a worsening climate crisis [11]. With key government institutions not functioning, there were no steps taken to effectively implement disaster preparedness, nor was there a functioning storm warning mechanism in place issuing clear communication to vulnerable populations, ensuring timely and mandatory evacuation [5]. 

This past decade in Libya has been mired with constant civil wars that have claimed many innocent lives. On top of braving the burdens of civil unrest, Libyan people are now front-line to the violence of climate change.

Evidence suggests that the communities engulfed in war and armed conflict are particularly vulnerable to the impacts of climate change due to the strained adaptive capacity of its people, systems and institutions that are struggling to cope with the direct impacts of the conflict [12]. 

Libya’s climate vulnerability is compounded by NATO’s damaging legacy, its bombardment of the country, and the subsequent civil wars still ravaging the country. 

Climate Action Must Include Divesting from War

NATO’s overthrowing of Gaddafi’s 42-year-long government led to years of political instability that persists to this day. Experts provide evidence of the presumed interests of several foreign elements in the region, making Libya an active ground of proxy wars with the involvement of various countries [13]. At the center of this ongoing conflict are the Libyan people who are in dire need of political stability, and particularly attention to building climate resilience to avoid disasters like the devastating floods in Derna.

While governments around the world take steps towards making climate action their priority, the war industry continues to bloom despite its evident destructive legacy and heavy carbon footprint. 

The global war industry is a lucrative multi-billion dollar enterprise that reaps high volumes of profits. However, its monetary gains are not the only factor driving its success—the arms business also serves as a key instrument leveraged by governments around the world to steer foreign policy in preferred directions [7]. 

Some experts claim that this industry is particularly instrumental in Washington’s foreign policy, evidenced by the fact that it is the largest exporter of arms in the world. The U.S., a founding NATO member, provided over 40% of the world’s weapons in 2021, and its share has consistently increased in the last few years [7]. Together with the U.S., other major exporters of weapons include France, Russia and Italy—predominantly nations of the Global North. 

(Council on Foreign Relations, 2023)

The war industry thrives on destruction with conflict at the core of its business model: conflict creates more demand for profitable arms sales, which in turn causes more destruction leading to more conflict, and the vicious cycle continues. 

During the Libyan civil unrest, U.S. arms have made their way into the hands of militia groups fighting for power [9]. Similarly, arms from other key global exporters of weapons, such as Russia and France, have also been found in Libya [9] [10]. 

Not only does war exacerbate the impacts of climate change by fueling vulnerability and undermining resilience to withstand threats of extreme weather events, but it also leaves behind a significant carbon footprint. The U.S. military is the single largest institutional consumer of oil, and therefore, the biggest institutional source of greenhouse gas emissions in the world [8]. 

Divesting from the multi-billion dollar military complex is a necessary urgent step for combating climate change. Instead of continuing to invest in a destructive industry that also contributes significantly to carbon emissions, the Global North, particularly the U.S., must start investing in just and equitable climate solutions that aim to provide dignified lives to all humans. 

References

1. AP News. (2023). Libya was mired in chaos and corruption. For years, warnings the Derna dams may burst went unheeded. Article. https://apnews.com/article/libya-derna-dams-collapse-floods-corruption-neglect-chaos-45f76d2ac76be634865539a27b518ada#:~:text=The%20warnings%20came%20true%20in,entire%20neighborhoods%20out%20to%20sea
2. France 24. (2023). UN says death toll at least 11,300 in Libya’s flood-hit Derna. Article. https://www.france24.com/en/live-news/20230917-aid-arrives-as-libya-copes-with-flooding-aftermath
3. Nature. (2023). Libya floods: how climate change intensified the death and devastation. Article https://www.nature.com/articles/d41586-023-02899-6#:~:text=Climate%20change%2C%20civil%20war%20and,worst%20flooding%20ever%2C%20researchers%20say. 
4. Encyclopedia Britannica. (2023). Derna, Libya. https://www.britannica.com/place/Darnah 
5. Reuters. (2023). Insight: ‘They knew’ – fury of Libyans that warnings went unheeded before flood. Article. https://www.reuters.com/world/africa/they-knew-fury-libyans-that-warnings-went-unheeded-before-flood-2023-09-15/ 
6. Center for Disaster Philanthropy. (2023). 2023 Libya Floods. https://disasterphilanthropy.org/disasters/2023-libya-floods/ 
7. Council on Foreign Relations. (2022). The Cost of the US Arms Trade. Podcast. https://www.cfr.org/podcasts/cost-us-arms-trade 
8. Watson Institute, International and Public Affairs, Brown University. (2023). Pentagon Fuel Use, Climate Change, And The Costs Of War. Website. https://watson.brown.edu/costsofwar/papers/ClimateChangeandCostofWar 
9. The New York Times. (2019). American Missiles Found in Libyan Rebel Compound. Article. https://www.nytimes.com/2019/06/28/world/africa/libya-american-missiles.html 
10. EU Observer. (2020). Why do EU arms end up in Libya despite UN ban? Article. https://euobserver.com/world/147256 
11. Tricontinental Institute. (2023). NATO Destroyed Libya in 2011; Storm Daniel Came to Sweep Up the Remains: The Thirty-Eighth Newsletter. Article. https://thetricontinental.org/newsletterissue/libya-floods/ 
12. International Committee of the Red Cross. (2020). When rain turns to dust. Report. https://www.icrc.org/en/publication/4487-when-rain-turns-dust 
13. United States Institute of Peace. (2020). Four Things to Know About Libya’s Conflict and Foreign Interference. Article. https://www.usip.org/publications/2020/07/four-things-know-about-libyas-conflict-and-foreign-interference

The post The Libya Floods Are a Deadly Interplay of War & Climate appeared first on Muslim Climate Watch.

These Islamic principles are all indispensable to the climate justice movement.

Islam Prescribes Justice for All Creation

Among the various terms used in the Quran to denote justice, the most prevalent is ‘Adl’, which signifies “to be equal to, just, straight, and temperate“. Throughout the Quran, Allah emphasizes the importance of justice, such as in this eloquent verse, considered to be one of the greatest expressions of justice in history: 

“O you who have believed, be persistently standing firm in justice, witnesses for Allāh, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allāh is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allāh is ever, of what you do, Aware”.

Quran, An-Nisa 4:135, Saheeh International

The Quran’s emphasis on justice is reiterated by Prophet Muhammad ﷺ on a number of occasions. In an authentic tradition, he ﷺ conveyed the words of Allah by stating, “O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another” (Sahih Muslim: 2577). The use of powerful language clearly demonstrates how perpetuating any form of oppression falls outside the boundaries of what Islam constitutes permissible. 

Islam prescribes the requirement to be just no matter the circumstances, as underscored in this verse where Allah commands, “O you who have believed, be persistently standing firm for Allāh, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness”.

This call to uphold justice is not exclusive to humanity; it extends to all of God’s creation, encompassing the safeguarding of the rights of animals and the environment. Allah emphasizes in the Quran: “And there is no creature on [or within] the earth or bird that flies with its wings except [that they are] communities like you.” (Saheeh International: 6:38).

In Islam, the entire creation is held as sacred, and each part of it demonstrates a degree of consciousness through its active worship of Allah: “Do you not see [i.e., know] that to Allāh prostrates whoever is in the heavens and whoever is on the earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many of the people?” (Saheeh International: 22:18). 

These verses prove how the creation of God is similar to humans—everything in existence is sacred and worships the same God. There is an explicit duty for humans to honour and protect all creation of God as His Khalifa on Earth (steward or viceregent).

Advocating for Truth 

Islam places immense importance on the value of truthfulness. One of God’s divine qualities is Al-Haqq, The Truth, as exemplified in the Quran: “For that is Allāh, your Lord, the Truth. And what can be beyond truth except error?” (Saheeh International: 10:32). 

In the Quran, Allah also highlights the significance of truthfulness on the Day of Judgment, stating, “This is the Day when the truthful will benefit from their truthfulness” (Saheeh International: 5:119). This emphasis on speaking the truth is particularly commended in times of hardship in the Prophet’s ﷺ narration: “The most noble struggle is to speak a truthful word in the presence of a tyrannical ruler” (Jamiʿ al-Tirmidhī: no. 2174). For climate justice to prevail, it is incumbent to establish the truth of the cause of climate change and those who have caused it. Unveiling climate injustices through truth-telling is the first step in aiming to restore climate justice.

Seeking Justice for the Vulnerable

Islam places particular emphasis on the protection of the marginalized members of society. On one occasion, upon hearing about the mistreatment of an elderly woman in Abyssinia, Prophet Muhammad ﷺ said, “How can Allah purify any people (of sin) when they do not support their weak from their strong?” (Sunan Ibn Mājah: no. 4010). 

The responsibility to protect the marginalized does not stop at humans, in fact, Islam extends accountability to the well-being of even the most vulnerable non-human beings. This instruction is exemplified in the Quranic account of Prophet Solomon, where the profound importance of just governance and accountability is underscored through the voice of a humble subject of King Solomon, an ant: “Until, when they came upon the valley of the ants, an ant said, ‘O ants, enter your dwellings that you not be crushed by Solomon and his soldiers while they perceive not.’” (Saheeh International: 27:18 – 27:19). 

The ant’s words not only reach the ears of its king but are also recognized and honoured by God Himself through the immortalization of this story in the Quran. Prophet Solomon, deeply moved by the ant’s courage, responds with humility and empathy by offering a prayer seeking God’s guidance toward righteousness. He acknowledges that while he may possess the most extensive kingdom on Earth, ultimately, it is to God that we return: “So [Solomon] smiled, amused at her speech, and said, ‘My Lord, enable me to be grateful for Your favour which You have bestowed upon me and my parents and to do righteousness of which You approve. And admit me by Your mercy into [the ranks of] Your righteous servants’” (Saheeh International: 27:18 – 27:19). 

This verse firmly establishes the profound sense of accountability within Islam: those who hold the highest positions of privilege are obliged to respond to the needs of those in the most vulnerable states. Regardless of the power concentrated in one’s hand, ultimately Allah is the Most Powerful and everyone is accountable under His divine law. These principles of seeking justice for the vulnerable pave the path for Muslims to correct the climate wrongs disproportionately harming marginalized people around the world. All actors who are responsible for causing climate change and are continuing on a polluting trajectory despite the visibly destructive consequences must be held to account. 

Climate Change: Human-Caused Corruption on Earth

In the past century, modernization has sidelined religious thought for decision-making, opting instead to rely exclusively on science to provide solutions for all of humanity’s problems, whether they be rational or moral. The acceleration of technological progress along this path has given rise to the notion that humans are distinct from, and possibly superior to, nature, with the ability to shape it according to their own desires. This thought has further led man to believe that through his ingenuity and scientific endeavours he can solve all problems, even winning the current war against nature.

This arrogance, though, appears to be crumbling as the entire world and its leaders are scrambling to undo what man’s hands have brought forth. Climate change is a form of human-caused corruption that has spread across the Earth and its roots are found in the unjust capitalist system that drives hyperconsumerism in our society. In other words, it is the same greed that Allah has warned us of in the Quran: 

“And you consume inheritance, devouring [it] altogether, And you love wealth with immense love. No! When the earth has been leveled – pounded and crushed, and your Lord has come and the angels, rank upon rank, and brought [within view], that Day, is Hell – that Day, man will remember, but how [i.e., what good] to him will be the remembrance?”

Al-Fajr, 89: 19 – 23, Saheeh International. 

Reminder to Return to the Right Path

The foreshadowing of humans causing corruption on Earth is reiterated in another verse of Surah Ar-Rum in the Quran where Allah describes the consequences of man’s actions on Earth:

“Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He [i.e., Allāh] may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness].”  

Quran 30:41, Saheeh International

For a reflective Muslim, however, the unravelling of the ecological crisis in our lifetimes is a mercy from God. The truth of these Divine words is witnessed in the ongoing anthropogenic climate catastrophe. Despite his arrogance, man is intricately woven into the very fabric of the natural world and cannot survive severance from it. This verse provides an invitation to correct our wrongs and to move towards a lifestyle where we can thrive by living in balance with nature.

The blessings bestowed upon us by the natural realm are innumerable, as expressed in the Quran: “So which of the favours of your Lord would you deny?” (Quran 55:13, Saheeh International). However, perhaps the most significant aspect of this relationship lies in the fact that the natural world serves as a reflection of Al-Mussawwir, the Divine Fashioner. Everything God brings into existence serves as a sign for man to seek and understand Him. Therefore, the diminishing quantity and declining quality of these signs is also reason for contemplation, and their manifestation in our lifetime presents an opportunity for us to return to the righteous path.

We must return to God in our lifetimes before our ultimate return to Him. This is the beginning of seeking climate justice for all. Islam provides a complete framework for reversing the impacts of global warming while restoring justice to those who have been stripped of living a decent and healthy life on Earth due to the violence of climate change. Muslims must take the mantle of organizing to envision an Islamic framework for climate action—embedded in the principles of Islam and the life of Prophet Muhammad ﷺ. By doing so, we will naturally arrive at meaningful, effective and inclusive climate solutions that recognize the hardships of front-line communities, prioritize safeguarding their livelihoods and dignity, and hold the wrong-doers accountable for widespread corruption around us in the form of climate change. This is the promise of Allah, the Most Just.

The post The Quran, Sunnah, and the Path to Climate Justice appeared first on Muslim Climate Watch.

Pakistan, situated among the ten nations most vulnerable to climate change, faces elevated levels of disaster risk. The current El Niña conditions only exacerbate these vulnerabilities as the country witnessed a summer characterized by extreme heat waves accompanied by long periods of drought, and more recently, episodes of intense rainfall that have triggered floods in various parts of Pakistan.

What is El Niño?

El Niño is a natural climate pattern that causes warming in the Pacific Ocean and brings about changes in the ocean’s temperature and the air pressure above it. It is one of the two phases of El Niño-Southern Oscillation phenomena or ENSO, the other being La Niña. 

During the El Niña phase of ENSO, the surface temperature of the equatorial Pacific Ocean increases, which drives weather changes around the world. In Asia and the Indian Subcontinent, El Niño can cause extreme heat, drought, or disruptive rainfall patterns.

El Niño plays a role in exacerbating global warming, temporarily pushing Earth’s temperatures beyond the safe limits established for the planet’s well-being. In July 2023,  the average global temperature soared to 1.54°C higher than preindustrial levels, surpassing the ominous 1.5°C threshold highlighted by scientists as a point of concern. This is in part driven by the El Niño conditions. 

Impacts of El Niño on Pakistan

The effects of El Niño’s on Pakistan are far-reaching. The cycle can trigger fluctuations in monsoon rains, leading to delayed and below-average rainfall – a precursor to drought conditions. Paradoxically, these delayed monsoons can also result in concentrated bouts of intense rainfall episodes that trigger devastating flash floods. 

Increased temperatures across Pakistan lead to severe heatwaves, posing substantial risks to human health. The escalating heat, in turn, accelerates the melting of glaciers in the Hindu Kush-Karakoram-Himalayan region, exacerbating concerns about glacial flood outbursts.

Excessive Rainfall & Flood Events in Pakistan This Year

Between June and August, heavy monsoon rains across the country led to flash floods across the country, claiming 211 lives, injuring 306 people, damaging 5,746 houses and killing 1,256 livestock. The KPK province declared an emergency in late July as heavy rains led to flash floods. Floods this season have claimed 59 lives.

Similarly, in late July, the Chitral district in northwest Pakistan experienced flooding from unprecedented torrential rains. It is an exceptionally climate-vulnerable region that bears direct impacts of glacial outburst floods. While, the province of Balochistan witnessed devastating floods during the same period, killing at least 21 people.

Read More: Bangladesh’s Climate Challenges & Solutions

Most recently, on August 20th, the River Sutlej in Punjab surged to unprecedented levels leading to the worst floods in three decades. More than 100,000 people have been evacuated so far as the country prepared to withstand the floods that have been persisting for three weeks. 

Climate Emergency in Pakistan

Pakistan’s battle with climate change has reached a critical juncture. The catastrophic floods of 2022, a direct consequence of climate change, displaced more than 8 million people–marking the largest global disaster displacement of that year (Figure 1). In total,  the floods affected 33 million people and killed 1,700. Many of these flood-affected people continue to be displaced, facing acute food insecurity, malnutrition and risk of death from contracting deadly water-borne diseases. 

The situation is compounded by Pakistan’s ongoing political and economic turmoil, further hampering recovery efforts in the wake of last year’s floods. In light of this, the newly developed flood situation in Punjab is especially alarming as Pakistan continues to struggle to recover and take measures towards resilience.

Figure 1: Pakistan had the highest disaster displacement in 2022

Charting a Path Forward

The price of global inaction towards addressing the climate crisis is costing human lives across the globe, however, Pakistan is bearing disproportionate impacts evident through the persistently high levels of disaster displacement. Urgent action is imperative. Nations must declare a climate emergency and take immediate measures to reduce their carbon emissions. Global North owes reparations to climate-vulnerable countries like Pakistan for their historical emissions and continued insufficient mitigative measures at best and gross climate action at worst. For countries like Pakistan, every day of delay translates to irreversible consequences, underscoring the urgency of meaningful climate action.

References

• Internal Displacement Monitoring Center, 2023. Global Report on Internal Displacement. Report. 
• Nature, 2023. Earth’s hottest month: These charts show what happened in July and what comes next. Article.
• New York Times, 2023. El Niño and La Niña, Explained. Article.
• The New York Times. 2022. In a First Study of Pakistan’s Floods, Scientists See Climate Change at Work. Article.
• Salik, 2023. Institute of Strategic Studies. Issue Brief on “The impact of El Niño on Climate in Pakistan”. Report.
• World Food Programme, 2023. Hunger Hotspots: FAO-WFP early warnings on acute food insecurity | June-November 2023 Outlook. Report.
• Ahmed, 2023. Dawn News. Malnutrition in flood-hit areas has increased, says UN. Article.
• UNOHCA, 2023. Pakistan monsoon 2023: Chitral observation Mission Report (As of 18th Aug 2023). Report
• UNOHCA, 2023. Pakistan: Monsoon Rains Flash Update No.2 As of 31 July 2023. Report.
• NDMA, Government of Pakistan, 2023. NDMA Monsoon 2023 – Daily Situation Report No. 58 (22 Aug 2023). Report.
• Dawn News, 2023. Punjab’s Sutlej witnesses “worst flooding in three decades”, developing story. Website video report.
• Aljazeera, 2023. Floods force evacuation of almost 100,000 in Pakistan. Article.

The post Climate Change in Pakistan Amidst El Niño appeared first on Muslim Climate Watch.

Climate impacts across Afghanistan include frequent floods, glacial melt, prolonged periods of drought and landslides leading to food, water and shelter insecurity. In recent years, the country experienced a number of extreme climate effects, including a severe drought in 2018 that impacted more than 1 million people, and devastating floods in 2019 affecting more than 130,000 people. 

Despite producing less than 0.01% of historical global carbon emissions that have caused global warming, Afghanistan is paying a heavy price for it. 

Lasting Impacts of Environmental Damage

The relentless U.S. bombing of Afghanistan has left behind a trail of severe environmental devastation. The country’s soil lays barren with hidden unexploded bombs, depleted uranium, and other hazardous waste from daily operations at hundreds of U.S. military bases across Afghanistan. These environmental scars will haunt the nation for generations to come, entailing: 

• Degraded grasslands from the damage to the soil
• Extinction of several animal species, including leopards
• Diminished pistachio cultivation and exports 
• Severely impaired irrigation systems 
• Contaminated water sources tainted with toxic chemicals 

Who Pays for Environmental Clean-Up?

After almost 20 years of war, the U.S. has left behind hazardous and toxic waste at its military bases across Afghanistan upon exiting. Without conducting environmental remediation processes at its military bases, a procedure is necessary to ensure the sites are safe for future civilian use, the hazardous and toxic waste at these military bases can cause life-threatening impacts if left untreated, including cancer, for those in the vicinity. 

Read More: Climate Oppression, Eco-Apartheid & Palestinian Occupation 

There is currently a legal prohibition that stops the U.S. from spending on environmental remediation overseas. The clean-up costs of the environmental damage in Afghanistan can be up to $15 Million USD. The number of U.S. bases across Afghanistan has varied over the years, with estimates of 700 to 800 bases at the height of the US-led war in the country.

The Secret Carbon Bootprint of War 

Did you know that militaries are not required to report their GHG emissions? Under the 1997 Kyoto Climate Accord, the U.S. negotiated a blanket military exemption to avoid reporting its military GHG emissions to the UNFCC. The 2015 Paris Climate Agreement removed this military exemption, however, it still only made military emissions reporting voluntary.

One estimate shows that the U.S. military is the single largest institutional source of greenhouse gas emissions in the world. The GHG emissions of the U.S. military from the war in Afghanistan, Pakistan, Iraq and Syria were more than 440 million tons of GHGs. In contrast, the GHG emissions of the entire country of Afghanistan during the period of 2001 – 2008 were only about 13 million tons.

How Can We Move Forward?

In a confluence of war and ecological vulnerability, Afghanistan stands as a poignant example of the intersections between geopolitical conflicts and the climate crisis. The lack of a mechanism for enforcing environmental remediation overseas is a real challenge for holding the U.S. accountable for its environmental damage in Afghanistan. The country’s plight highlights the pressing need for transparency in reporting the carbon footprint of the U.S. military. Additionally, climate justice for Afghanistan must include calling for necessary policy changes and reparations to enforce clean-up of the environmental damage caused by the U.S. military. 

The war industry feeds on violence, unrest and human catastrophe – it not only exacerbates the impacts of climate change but also adds to the problem with its huge carbon and ecological footprint. Ultimately, divesting away from the war industry is a necessary step to combatting climate change.

References

• German Watch (2021). Global Climate Risk Index 2021. Report.
• UN Sustainable Development Group (2022). Finding common ground in Afghanistan’s fight against the climate emergency. Article.
• World Bank Group (2021). Climate change knowledge portal. Website.
• Our World in Data (2019). Who has contributed most to global CO2 emissions? Website.
• Neuhauser, J. A. (2015). U.S. military responsibility for environmental cleanup in contingency environments. Environmental Law, 45(1), 129–179.
• Scientific American (2021). U.S. forces are leaving a toxic environmental legacy in Afghanistan. Article.
• CBS News (2010). The 700 military of Afghanistan. Article.
• Investigative Reporting Workshop (2021). U.S. leaves Afghanistan, but military presence remains. Article.
• Khan, M. (2022). The environmental impacts of war and conflict. K4D Helpdesk Report. Institute of Development Studies.
• Center for Public Integrity (2015). U.S. troops burned waste in hazardous open pits when safer incinerators sat idle. Article.
• The New Republic (2016). The things they burned. Article.

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