As a major cotton producer and exporter for Western brands, Pakistan plays a central role in the global supply chain, driven by economic pressures to offer low production costs and lax regulations. In 2023, Pakistan produced approximately 887,000 tons of pre-consumer textile waste and imported over 800,000 tons of second-hand clothing, much of it ending up in landfills or informal recycling streams. The textile sector accounts for roughly 9.5% of Pakistan’s industrial greenhouse gas emissions.

In agriculturally vital regions like Punjab, textile production significantly impacts land and water resources, with the production of cotton and denim being extremely water and energy-intensive. Weaving, bleaching and dyeing release harmful chemicals and untreated effluents into the environment, leading to marine ecotoxicity, soil degradation and serious health risks for local communities. Rivers such as the Ravi, once vital to farming, are now heavily contaminated by industrial runoff linked to the textile industry. The production of just one pair of jeans can require up to 7,500 litres of water, an alarming burden for water-scarce countries, including Pakistan.  Meanwhile, farmers face worsening challenges from land degradation and water scarcity, further accelerating the loss of fertile land and deepening environmental crises. The unsustainable use of natural resources highlights the urgent need to consider local environmental conditions in global fashion supply chains. 

Pakistan’s Informal Recycling Sector and Greenwashing

In cities such as Satiana and Karachi, the informal recycling sector depends heavily on low-paid, unprotected female labour, who sort chemically treated waste without proper safety measures. With 350 to 450 small-scale recycling units operating without regulation, traceability and compliance are nearly impossible. Meanwhile, less than 1% of clothing is recycled into new garments – a stark case of greenwashing. Without Extended Producer Responsibility (EPR) laws, brands face no obligation to manage their waste, leaving countries like Pakistan to shoulder the cost of a system built on exploitation.

Zille Huma – Sustainable Fashion Production in the Global South

In a fashion system that thrives on overproduction and disposability, Zille Huma stands out as a designer rooted in resistance. Born in a small agricultural village in Punjab, Zille Huma’s work, particularly for her slow fashion brand Xile, is inseparable from the land she comes from – a land now rapidly vanishing under the pressures of industrialization and climate change. Zille has witnessed firsthand the devastating impact of urban expansion in Pakistan: fast fashion labour exploitation, agricultural land replaced by factories, and rivers run dry and polluted. Her work is an urgent response to these transformations.

Zille was the first in her village to pursue a creative career, studying design at PIFD (Pakistan Institute of Fashion and Design) – where she now teaches – and later becoming the first Pakistani woman from her region to receive a full scholarship to Parsons School of Design in New York, where she completed her MFA in fashion. Her time abroad, surrounded by the concrete skyline of Manhattan, only deepened her attachment to the green landscapes of home. Her debut collection,  rich in traditional hand embroidery, deadstock textiles, and reclaimed materials,  bridges the tension between the industrial and the natural, the East and West.  Zille displays her rare dual perspective: the deep-rooted connection to the land and a first-hand awareness of the modern challenges facing the fashion industry. For her, sustainability is a personal and political responsibility.

As a designer, Zille Huma sees the environmental impact of textile waste in Pakistan as urgent. “Water pollution from untreated dye and chemical runoff, massive landfill accumulation from synthetic fabrics, and excessive resource use in production,” she explains, are among the most pressing challenges.

These issues, she notes, are worsened by poor infrastructure and low public awareness, underscoring the need for sustainable design to become not just a choice but a necessity.

In her Lahore studio, Zille centres her work around waste-conscious design, upcycling, and the revival of indigenous craft. “Every scrap has a story,” she says. “I don’t see waste – I see possibility.” Her practice is grounded in using what already exists – deadstock fabrics, recycled textiles, and traditional handwoven materials like khaddar and organic cotton, while employing natural dyes and avoiding polluting chemical processes. These materials, she explains, are essential for reducing fashion’s reliance on synthetic fibres and chemically intensive processes, which are often responsible for high water consumption and environmental pollution.

By sourcing locally and avoiding industrial production lines, Zille also minimizes her carbon footprint and supports Pakistan’s struggling agricultural and artisanal economies. “Using handwoven and locally produced fabrics is not just environmentally responsible – it’s a way of keeping our heritage alive,” she says. Her collections, some of which take up to six months to produce, are built with this philosophy, favouring slow, intentional design over trend-driven turnover. 

Across the ocean, Hawa Patel is building a parallel solution rooted in community, faith, and circular fashion. With Apis Closet, a U.S.-based South Asian outfit rental platform set to launch in Summer 2025, she directly challenges the linear model of “buy, wear, discard” that dominates diaspora weddings and celebrations. Instead of importing expensive, one-wear garments, Apis Closet offers a system to a circular model of “rent, party, repeat”, reducing demand for new materials and extending the life of traditional outfits. By making South Asian fashion more accessible, inclusive, and reusable, Apis Closet brings cultural pride into the heart of the sustainability conversation. 

Api’s Closet tackles the environmental and financial costs of traditional occasionwear. “Many South Asian outfits are imported, worn once, and forgotten,” Hawa explains. This issue is especially pronounced in South Asian weddings, which often span multiple days and events, creating pressure for attendees to wear a different, often brand-new outfit for each function.

Not only is that wasteful, “it is disrespectful to those who work so hard to make the pieces.” By participating in the circular economy, Apis Closet aims to reduce demand for virgin materials and keep garments out of landfills, offering a practical, low-waste solution especially relevant to Muslim and South Asian communities. 

The environmental stakes are clear. “Renting vs. buying new is taking a step to break away from the single-use consumption and waste models that are the norm for society today,” she says. In many diaspora communities, traditional outfits are imported at high costs and worn only once. “By renting, the average consumer is reducing their waste contribution. Renting reduces the constant need to buy new fashion, thus reducing overconsumption.” 

Hawa’s approach is shaped deeply by her faith and cultural identity. “ I believe it is my duty as a Muslim to not be a part of the degradation of the planet and society, at the hands of what I work and love the most- fashion.” For her, sustainability is a moral and spiritual commitment: “I have been blessed with life and I cannot justify using it to overconsume and rot the planet.”Her critique extends beyond personal consumption to the structural injustices in global supply chains. She emphasizes the need for ethical sourcing, traceability, and fair production for regions in the Global South that bear the brunt of fast fashion’s costs. Apis Closet’s sourcing partnerships prioritize small-batch artisan designers and responsible production, moving from mass manufacturing to intentional, value-driven fashion. Social sustainability, she says, is about championing artisans and giving their work the longevity and appreciation it deserves.

While she acknowledges that some parts of the fashion industry are making progress, particularly through ESG (Environmental, Social, and Governance) strategies adopted by retailers regardless of local law requirements, she is clear that deeper, systemic change is still needed. “Large-scale change will need to come from within because governments, especially in fashion-producing countries, historically have not passed legislation which protects the environment or garment workers.”

A just fashion future requires global accountability through stronger regulation and reparative justice, alongside local innovation such as the work of Zille Huma and Hawa Patel. Their efforts show how Muslim and South Asian communities can lead the way in building a fashion system rooted in cultural integrity, sustainability, and care.

The post Resisting Fast Fashion: Voices from Pakistan and Diaspora appeared first on Muslim Climate Watch.

The benefits of sadaqah (charity) are boundless. In Allah’s (swt) mercy, He has blessed us with countless opportunities to engage in charity. We must reflect upon the role we play in our communities and the intertwining of our various obligations as Muslims and Khalifa (or stewards) of this Earth. Acts of charity are of immense spiritual and social benefit not only to the doer and the receiver but to the community at large. However, charity in Islam is not limited to monetary contributions. When we connect environmental stewardship to sadaqah, we become more conscious of how we treat the Earth that Allah (swt) entrusted to us. 

The monetary value of charity cannot be diminished and should never be neglected; however, as Muslims, our charitable obligation is also to all of Allah’s (swt) creation, as decreed in the Quran. Expanding our view of charitable acts to include environmental stewardship can lead to incredible change, strengthen our connection with Allah (swt), and encourage us to encompass the traits of our beloved Prophet Muhammad (pbuh). 

وَهُوَ ٱلَّذِى جَعَلَكُمْ خَلَـٰٓئِفَ ٱلْأَرْضِ

“He is the One Who has placed you as stewards on the earth.” 

(Quran, 6:165)

Climate Crisis, Justice, and our Responsibility as Khalifa

Our obligation to implement charitable actions in our lives and provide support for those in need is essential for combating injustice, oppression, and poverty and taking decisive action to tackle the global climate crisis, particularly given its disproportionate effects on the most vulnerable populations. Over time, our individual and collective actions have impacted the Earth in formative ways. It is our duty as Khalifa to reflect on our responsibility not only to the environment, but also to communities around the world. This requires taking actionable steps rooted in adl (justice) to fight the climate crisis. 

In Islam, justice requires both individual and collective efforts to combat global environmental injustices. As a community, this includes promoting sustainable practices within mosques, schools, and social networks, advocating for communities who face disproportionate impacts of the climate crisis, supporting organizations leading climate action, investing in environmental education efforts, engaging in policy advocacy efforts locally and nationally, and creating community mutual aid groups to support residents in need. By participating in community action, Muslims can uphold the principle of adl and directly uplift front-line communities. 

Practical Acts of Environmental Sadaqah

Charity, rooted in adl, requires individual efforts as well as community efforts. As shown through the actions of the Prophet Muhammad (pbuh), acts of kindness toward an animal, planting a tree, or practicing sustainability can be considered charity. Various hadith highlight the Prophet Muhammad’s (pbuh) gentleness and care for the environment. 

Anas Bin Malik, in Sahih al-Bukhari, narrated:

 “‏ مَا مِنْ مُسْلِمٍ يَغْرِسُ غَرْسًا، أَوْ يَزْرَعُ زَرْعًا، فَيَأْكُلُ مِنْهُ طَيْرٌ أَوْ إِنْسَانٌ أَوْ بَهِيمَةٌ، إِلاَّ كَانَ لَهُ بِهِ صَدَقَةٌ ‏”

Allah’s Messenger (PBUH) said, “There is none amongst the Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as a charitable gift for him.” 

(Sahih al-Bukhari, 2320, Book 41, Hadith 1)

This hadith emphasizes the manifestation of charity in a variety of ways and the idea that it can transcend monetary contributions. When we connect charity to environmental protection, it changes how we treat and protect it for future generations. An action as simple as planting a tree is considered not only an act of charity but can also be a means of combating climate change through reducing air pollution and providing greener spaces. Actions we can implement in our daily lives, in addition to planting trees, can include food and water conservation, adopting a sustainable diet, tackling food waste in our community, keeping the environment clean, implementing a sustainable lifestyle to fight overconsumption, and aligning our climate action with Islamic finance initiatives. It is crucial to stay mindful of the conservation of our resources and expand our Zakat and monetary obligations to include environmental initiatives. 

Implementing Sadaqah in Our Lives

Allah (swt) bestowed upon us an obligation to care for the Earth, protect its creation, and nurture it for future generations, as exemplified in the Quran and through the actions of the Prophet Muhammad (pbuh). As Khalifa of this Earth, we have an individual and collective responsibility to environmental protection, sustainability, preservation, and justice, and this requires undoing the damage we have inflicted on His creation. 

It is our responsibility to be intentional with what and how much we consume and prioritize charity, to mitigate the negative impacts of climate change, and contribute to a more just environment. The climate crisis impacts all of us, and individual and collective charity—a balance of both sustainable living and monetary contributions—to His creation can be a beautiful act of pleasing Allah (swt), encompassing the Prophet Muhammad’s (pbuh) care for the Earth, and a solution for tackling the climate crisis rooted in compassion, justice, and optimism. 

The post Why Environmental Stewardship is an Act of Sadaqah appeared first on Muslim Climate Watch.

1. Yasmeen Lari

As Pakistan’s first female architect, Yasmeen Lari’s prolific career, remarkable accolades, and unwavering commitment to humanitarian work earn her a rightful place as one of the foremost environmentalists of our time. Born in Dera Ghazi Khan, Pakistan, in 1941, she spent her initial years in Lahore before moving to London with her family, where she graduated from the Oxford Brooks School of Architecture. She returned to Pakistan at the age of 23 with her husband and established her architecture firm, Lari Associates. For 36 years, she worked on prestigious corporate and state-commissioned projects, from Karachi’s finance and trade center to hotels. 

Image Credit: BBC News

She retired in 2000 to focus on writing and founded the Heritage Foundation. The devastating earthquake of 2005 and the recurring floods that plague the country every few years, resulting from climate change, profoundly impacted her. This experience sparked a deep sense of urgency to aid those in need. 

Lari moved on to work closely with displaced families, helping them rebuild their homes with materials like mud, stone, lime, and wood salvaged from the surrounding debris. Working with volunteers, she trained local people on how to use locally sourced materials to rebuild, following the principles of low cost, zero carbon, and zero waste. She criticizes the ‘international colonial charity model’ and believes that making people co-creators of their homes and lives after a disaster is both healing and economical. 

She has built more than 45,000 zero-carbon shelters in areas affected by natural disasters, developed ‘barefoot social architecture’ for impoverished communities in Sindh province, trained the craftsmen and women of Makli in Sindh, and built over 60,000 uniquely designed chulahs, smokeless earthen ovens for the community. She has numerous accolades to her name, from the Jane Drew Prize to the RIBA Royal Gold Medal, but not at the cost of her conscientiousness. Just this March, she rejected the Israeli Wolf Foundation Prize in Architecture with its $100,000 prize money, citing the genocide in Gaza, stating: “I’ve spent much of my life helping refugees, albeit climate migrants, and Gaza is unfortunately now one of the worst situations in terms of displacement.”

2. Sumaira Abdulali

With India’s rich biodiversity and legacy of environmental stewardship under threat from climate change and capitalism, many Indians are actively fighting to protect it. Hailing from a family of environmentalists and anti-colonial activists, Sumaira Abdulali stands as one of the foremost of these activists. Born in 1961 in Mumbai, Sumaira chose to learn from her life experiences instead of a typical college experience. It was the issue of noise pollution that first ignited her passion. 

Dubbed the ‘Minister of Noise’, Sumaira founded the Awaaz Foundation and raised awareness about the damaging effects of the ever-increasing urban noise pollution. She lobbied for the demarcation of silence zones, control of noise from vehicles, and stricter enforcement of Noise Pollution Rules. 

Image Credit: Sachinvenga via Wikimedia Commons

Her relentless fight against illegal sand mining made her stand out as a fearless justice-driven advocate. Sand, often seen as an abundant resource, is one of the most extracted natural materials after water. Yet, for years, its extraction went unchecked, particularly along the coastal areas of Maharashtra, where powerful sand mafias operated with impunity. 

Sumaira was the first to recognize the environmental and social dangers posed by illegal sand mining and campaigned to end it. It was a brutal physical assault by the sand miners, resulting in her hospitalization, that became her turning point. With a stronger resolve, she founded the Movement against Intimidation, Threat and Revenge against Activists (MITRA) to protect activists against unchecked violence. She continued gathering evidence against the wealthy capitalists and politicians who controlled the sand-mining companies, eventually filing a Public Interest Litigation (PIL) with the Bombay High Court, resulting in the first-ever court order against sand mining in the region. 

Her opponents retaliated by attempting to drive her car down a cliff, an assassination attempt she miraculously survived. Her tireless work bore fruition when she successfully brought this issue on the UNEP’s radar through the 2012 Conference of Parties of the United Nations Convention on Biological Diversity in Hyderabad, and contributed to the production of Sand Wars, a documentary film on the global sand crisis, which won numerous awards and inspired the UNEP to to publish a Global Environmental Alert in March 2014 titled “Sand: Rarer Than One Thinks.” 

Sumaira herself has been awarded the Mother Teresa Award for Social Justice and the Olive Crown Award. She is also an Ashoka Fellow, alongside serving in different capacities with various organizations.

3. Syeda Rizwana Hasan

As the Minister of Environment, Forest, and Climate Change and the advisor to the interim government of Bangladesh, Rizwana Hasan has had an extraordinary career which has earned her recognition as Bangladesh’s environmental champion. Born in 1968 in Habiganj, modern-day Bangladesh, Rizwana graduated from the University of Dhaka, earning her bachelor’s and master’s degrees in law. Dedicated to environmental and societal justice, she rose to prominence by spearheading a legal battle against the shipbreaking industry in Bangladesh. 

Image Credits: Wikimedia Commons

She filed a case against the import of toxin-laden ships, mostly from developed countries, destined to be broken down for parts in Bangladesh — an industry that exploits its workers through low pay and hazardous conditions and poisons the surroundings. This resulted in government regulation of the industry and marked the first time that a polluting company was fined in Bangladesh. 

Apart from the ship-breaking industry, Rizwana has continued to tackle other sectors that exploit their workers and the environment, filing lawsuits against organizations responsible for filling lakes to construct real estate, misusing polythene, cutting hills, deforestation, shrimp farming, and illegal construction. 

She joined the Bangladesh Environmental Lawyers Association (BELA) in 1993, eventually serving as Chief Executive, leading it to win the Global 500 Roll of Honor in 2003 from the United Nations Environment Program. She has been awarded many honors and recognitions, including the Goldman Environmental Prize 2009 and the Ramon Magsaysay Award 2012.

4. Afia Salam

Image Credit: TEDx

Afia Salam is a Pakistani journalist, notable for being the country’s first female cricket journalist and an outspoken proponent of women’s rights and climate activism. She graduated with a master’s degree in Geography from the University of Karachi in 1982 and went on to have a prolific career spanning four decades of experience in print, electronic, and web journalism. She joined the International Union for the Conservation of Nature (IUCN) Pakistan in 2008, which impressed on her the gravity of the environmental challenges that Pakistan faced. 

She has played an instrumental role in the designation of Marine Protected Areas along Pakistan’s coasts, including Astola Island, which is now the country’s first such area. This initiative has been crucial in safeguarding marine biodiversity in a region that is vulnerable to the devastating effects of climate change. 

Beyond this, Afia’s leadership extends to her work with the Indus Earth Trust, where she serves as President of the Board. The organization focuses on ‘green construction,’ water replenishment, wastewater treatment, and sustainable energy solutions. 

She also serves as the current elected President of the Executive Committee of Baanhn Beli, an NGO dedicated to striving for a gender equitable education and women empowerment. She works to deliver water through wells, reservoirs, and dams, along with educational programmes in the destitute district of Tharparkar. Afia is also a member of the working group formed by the National Security Division and Strategic Policy Planning to draft climate change and security recommendations.

5. Fawzia Tarannum

A dedicated force in the fight for water sustainability and climate action in India, Dr. Fawzia Tarannum exemplifies the power of education and research in driving environmental activism. With over 24 years of experience, her work spans research, education, and direct community engagement. 

Having held diverse roles, including Assistant Professor at TERI School of Advanced Studies and General Manager-Sales at Cleantec Infra Private Limited, Dr. Fawzia’s experience extends across academia and industry. As the National Coordinator for Water at The Climate Reality Project, India, she has worked tirelessly to raise awareness and build solutions around India’s water challenges. 

Her efforts have reached thousands of people through delivering over 5,000 training programs on water governance, climate change, and gender equality. A Fulbright Hubert H. Humphrey Fellow, Dr. Fawzia’s global perspective on water issues has shaped her impactful work at the WforW Foundation, where she co-founded a platform for people to come together to address water concerns. 

Image Credit: TERI University

She is also the founder of her own company, Earthwise Environment and Sustainability Solutions. Honored as one of the 17 SDG Women Changemakers by Sayfty Trust and Twitter India, Dr. Fawzia’s work is a testament to the power of perseverance and passion. 

In a world often overshadowed by the grim realities of climate change, the stories of these women offer much hope. As we draw inspiration from their collective commitment that transcends borders, we must recognize that climate justice is a responsibility shared by individuals and communities alike. Many women in climate-vulnerable nations are courageously leading the way in the fight for climate justice.

The post 5 Trailblazing Muslim Women Fighting For Climate Justice In South Asia 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.

With over 90% of major armed conflicts occurring within biodiversity hotspots between 1950 and 2000, it is no surprise that Socotra, with its unique ecosystem and endemic species like the Dragon Blood tree, finds itself engulfed in conflict fueling further destruction. The archipelago, consisting of Socotra and its neighbouring islands, harbours species found nowhere else on Earth, making it a globally significant hotspot for biodiversity.

While Socotra’s isolation has spared it from the direct ravages of Yemen’s civil war, the encroachment of foreign powers threatens to unravel its delicate balance. The strategic interests of the United Arab Emirates (UAE) have brought devastation to this ecological marvel. Over the past six years, the UAE has pursued its ambitions in Yemen, consolidating control over Socotra as part of what experts have termed its “self-styled maritime empire.” This military occupation not only exacerbates the humanitarian crisis but also imperils Socotra’s fragile ecosystem.

Despite international recognition of Socotra’s ecological importance, ongoing conflict has hindered conservation efforts. The Dragon Blood tree, among the oldest surviving endangered forest communities globally, is famous for its bright red resin “Dragon’s Blood” and umbrella-shaped canopy. Endemic to the Socotra Archipelago in Yemen, a UNESCO World Heritage Site, these trees face near-extinction elsewhere. Over the last two decades, their population has substantially declined, endangering their existence.

UAE’s Military Activities on the Island

Funding for environmental protection has dried up, leaving native initiatives to save the Dragon Blood tree languishing. The Socotra Environmental Protection Authority, once a beacon of hope for conservation, now struggles to operate amidst the chaos of war. The conversion of the Authority’s building into a military headquarters by Saudi Arabia symbolizes the prioritization of conflict over conservation. Socotra’s residents witness their natural heritage being sidelined as the island becomes a pawn in geopolitical power struggles. 

The Independent reportedly found UAE building a military base, communications networks and tourist resorts in efforts to turn Socotra into ‘a permanent military outpost-cum-holiday resort’. In preparation for welcoming more Emirati visitors, many parts of the island have already been bulldozed to build holiday resorts and other tourist infrastructure. The island is a biodiversity hotspot, home to 700 endemic species, and 70 percent of its land is protected. These infrastructure projects went ahead without conducting environmental impact assessments, such as undertaking construction to expand the Hulaf Port, the only seaport to the Socotra island, of which the UAE reportedly has control now.

UAE-Israel Military Alliance in Socotra

The UAE’s alliance with Israel further endangers Socotra’s future, introducing new dynamics to an already volatile region. After the signing of the highly controversial Abraham Accords in 2020 solemnizing the normalization of ties between the UAE and Israel, Socotran locals witnessed an influx of Israeli ‘tourists’ on the islands, which later reports found to be Israeli military experts instead.    

In tandem, satellite imagery appeared in 2022 of a new mysterious military base on the island of Perim, another Yemeni island, displacing local fishermen and inhabitants. Similarly, in March 2024, a satellite image of yet another airstrip appeared on Yemen’s Abd-Al Kuri island, with “I Love UAE” written next to it with piles of dirt. Recent Google Earth satellite imagery shows the same airstrip labelled “US Air Base”. In light of these events, some have accused the UAE of establishing a military intelligence hub and missile defence system on the eco-fragile islands, which is also a crucial oil trading route, in partnership with Israel and the US. 

With waning international funding for conservation and UAE’s increasing military presence and touristic infrastructure development, the spectre of extinction looms larger for the Dragon Blood tree, revered as a symbol of Socotra’s resilience. The loss of this endemic tree would be not only an ecological tragedy but also a cultural one, erasing centuries of heritage tied to Socotra’s unique environment, reflecting yet another case of loss of sacred creation at the hands of a few humans in their greed for power, resources and dominance. 

Efforts to protect Socotra transcend borders and ideologies. It requires international cooperation to safeguard this environmental jewel for future generations. Diplomatic pressure must halt the archipelago’s militarization and ensure ongoing conservation efforts. Without collective action for the preservation of its rich biodiversity, including at a bare minimum advocating against the militarism advanced by UAE and allies, Socotra risks succumbing to human conflict and greed. Its fate symbolizes the broader struggle between conservation and exploitation, peace and conflict. 

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Malcolm X is traditionally painted as the antihero of Martin Luther King’s heroic image, whose likeness is still taught and celebrated in schools across the Western world today. However, what often goes amiss is Malcolm X’s determination to achieve a form of recompense toward the African American communities by their white counterparts.

Malcolm X campaigned for African American communities to not only be treated as equals but for these communities to have full autonomy over their own lives, destinies and overall well-being. Instead of focusing on integration into American society as King campaigned for, Malcolm X’s advocacy for the independence of an African American community was unheard of during those years. It echoed other national independence movements against their colonizers seen across the Global South in the mid-19th Century. Believing capitalism was on its way out,  he said of these nations:

“…As the nations of the world free themselves, capitalism has less victims, less to suck, and it becomes weaker and weaker. It’s only a matter of time in my opinion before it will collapse completely….”. 

Read More: What is Climate Colonialism?

Environmental Justice: Continuing Malcolm X’s Fight

Malcolm X’s campaigning for justice continues in his absence and has taken the form of ‘environmental justice’, where studies show that even within the Global North, communities of colour continue to suffer. Today, African American communities are disproportionately discriminated against with regard to the effects of climate change, continuing the United States’ legacy of racism and its enduring effects.

Over half of Black Americans live in the South and are thus almost twice as likely than those in the same areas to be hit by hurricanes, resulting in displacement and property damage. This is not by coincidence. The practice of ‘red-lining’— racial discrimination of housing—has taken place over the course of centuries. Redlining communities like Baltimore and New Orleans caused Black populations to be made more vulnerable to natural disasters by design, which then exacerbated the devastation caused by climate disasters. 

Throughout Malcolm X’s fight for civil justice, he critically analyzed U.S.’s foreign policy, making accurate predictions on the evidential fall of the U.S.’s imperialist stronghold in developing nations and its violent history catching up to it, infamously saying, “the chickens are coming home to roost“. Malcolm X also exposed the U.S.’s domestic policies and its systems designed to keep the Black communities from gaining their independence, dignity and complete freedom from oppression. Systematic racism on a national level existed but was interwoven through various covert policies and practices – i.e. redlining. 

Climate Change and Racial Discrimination

The definition for institutional racism reads as ‘people of colour receiving an inferior level of service or care.’ This institutionalization guarantees that Black communities are housed in areas more prone to floods, excessive heat and near potentially hazardous industrial plants. 

The idea that climate change is inherently racist has raised concerns for discriminatory targeting of the countries in the Global South, as well as Black and Hispanic communities within the U.S., and indigenous populations across the world. Malcolm X summarised these acts in his quote:

“Western interests: imperialism, colonialism, exploitation, racism, and other negative -isms”.  

Whilst the Global North has been a historic colonizer, its resource-plundering legacies are present in the formerly colonized countries across the Global South, evident in their climate mitigation structures or lack thereof. Histories of colonialism, slavery and capitalism by the Global North have paved the way for discriminatory effects of climate change covering the Global South. This lends itself further to the Western-centric power structures of climate policies and decision-making, as evidenced in the poorly executed ‘Loss & Damage Fund’ being rolled out by the World Bank and the International Monetary Fund (IMF).  

Malcolm X might have viewed the Loss & Damage Fund as a pitiful and soulless attempt to make reparations on the part of the Global North, throwing money at the issue without any [attempt to achieve] meaningful, tangible change;

“You can cuss out colonialism, imperialism, and all other kinds of ism, but it’s hard for you to cuss that dollarism. When they drop those dollars on you, your soul goes.”

Read More: Why Muslims Should be At the Forefront of Climate Justice

Climate Apartheid and Green Capitalism

In terms of climate mitigation strategies and solutions, disparities are evident across the global North-South divide, with technological solutions needed for adapting to climate change, such as electric vehicles and hydrogen production, being financially inaccessible. Continuing a seemingly unending cycle, ‘climate apartheid’ describes how the various ways of protecting communities of colour from climate impacts are accessibility-segregated. The Global North continues its practice of utilizing and developing sustainable energy whilst upholding its capitalist systems through generating large sums from these environmental activities, a practice also known as  ‘green capitalism.’ With capitalism still a functioning cog in the wheel, Malcolm X described how its victims are always those already suffering:

“Capitalism used to be like an eagle, but now it’s more like a vulture. It used to be strong enough to go and suck anybody’s blood whether they were strong or not. But now it has become more cowardly, like the vulture, and it can only suck the blood of the helpless”. 

History tells us to expect a long-living legacy of the colonial actions of the Global North nations. The historically colonized nations of the Global South are not only vulnerable to the effects of climate change despite being the least to contribute to it but are also the least well-equipped to mitigate the impacts they continue to suffer. With ongoing practices of climate apartheid and green capitalism maintaining an ongoing colonial structure, the Global South countries and communities of colour pay the price for the debt that climate change has caused them. 

Malcolm X’s Legacy in Climate Justice

Some may argue that the current battle of the north-south divide within the climate context is reminiscent of Malcolm X’s campaigning for civil justice – pitting the poor against the rich, the weak against the powerful and the victim against the guilty, through the systems which are designed to maintain the financial and ecological disparities we see today. Unlike Malcolm X had hoped, Western imperialism and capitalism never left. Instead, they’re disguised through false promises made i.e. the Loss & Damage fund designed to make reparations for the decades-long destruction of their ecological infrastructures.

While civil justice may not be at the forefront of today’s campaigning, Malcolm X’s legacy lives on in the precedent he set with his fearless advocacy on behalf of the oppressed. Had he lived, who’s to say he would have been anything other than leading the global fight for climate justice? 

The post What We Can Learn from Malcolm X About Climate Justice appeared first on Muslim Climate Watch.

From nuclear testing in the Sahara by the French to the desert used as a tool for the displacement of the Nubian people, the ecological impact of colonial powers on deserts around the world has been profound and destructive. According to Dr. Samia Henni, the desert and those who inhabit it have been systematically racialized and marginalized, enduring ongoing violence and exploitation driven by colonial ideologies that seek to dominate and reshape these landscapes. This highlights the vulnerability and importance of deserts and the people who inhabit them globally. 

Read More: 10 Must-Reads on Climate, Environment & Islam

Deserts are arid biomes, characterized by the lack of precipitation, typically receiving less than 10 inches of rain per year and make up one-third of our planet’s land surface. Examples include the Sahara in Africa, the Mojave Desert in North America, and the Gobi Desert in Asia. Deserts are also defined by their sparse vegetation, specialized fauna, unique soil characteristics, and water scarcity. The arid desert biome is crucial for global climate regulation and carbon cycling. Through the carbon cycle, carbon atoms repeatedly move between the atmosphere and Earth’s organisms, primarily stored in rocks, sediments, oceans, atmosphere, and living beings, facilitating continuous reuse. Deserts can act as “carbon sinks”, storing carbon by accumulating organic matter in their soil and experiencing slow decomposition rates, although this depends on many other factors.

Deserts are a significant source of natural mineral aerosols, tiny particles suspended in the air that play a crucial role in atmospheric dynamics, climate processes, and ecosystem functions. They can be of either natural origin or man-made origin. Anthropogenic aerosols result from human activities such as industrial processes, transportation emissions, and agricultural activities while natural aerosols originate from sources such as sea spray, dust storms, and volcanic ash.  Mineral aerosols are one of the most important atmospheric aerosols, and the majority are from the Sahara and Sahel region impacting hurricane formation in the Atlantic and fertilizing the Amazon Basin. 

The Many Ways of Seeing the Desert 

In John Berger’s seminal text and BBC program Ways of Seeing, the British art critic examines the mechanics of perception, exploring how viewers engage with art. This parallels the need for critical examination when observing our planet. It requires us to scrutinize the lenses through which we understand and describe the natural world. When advocating for environmental justice, it becomes essential to critically examine how colonialism has shaped our perceptions and descriptions of the natural world. Similarly, in the group exhibition Getting Over the Color Green, artists discussed the impact green has had on their perceptions of the world and surroundings despite being in a naturally arid region. Curators Athoub AlBusaily and Gaith Abdulla posed questions in their open call for art submissions, addressing how to dismantle the associations of arid landscapes with colonial ideologies. 

Read More: What is Climate Colonialism?

Colonial powers have viewed deserts as barren and desolate, often considering them as ‘unwanted’ regions despite their exploitation. However, Deserts have served as conduits of knowledge and points of transaction and trade, with the deserts of the Hijaz being the birthplace of Islam as we know it today. In Deserts Are Not Empty (2022), Danika Cooper argues that emptiness is neither a geographical category nor an ecological feature. Unfortunately, this perception of the desert as empty extends not only to its cartographic depiction but also to the flora, fauna, and people that inhabit it. When advocating for environmental justice, it becomes essential to critically examine how colonialism has shaped our perceptions and descriptions of the natural world. For example, the phrase “making the desert bloom” has been used to legitimize settler colonialism, often serving as a form of greenwashing, while implying the necessity of “filing” it through occupation. This has had a profound impact on how many view the environment.

A Holistic Understanding of Planet Earth

To the untrained eye, the desert landscape evokes a sense of alienation. To the colonial gaze, it is to be conquered, a testing ground, and a site for dissent. However, for those who belong to deserts, it is a site of memories and heritage. Divorcing the desert from “barren” and “obsolete” requires a transformative shift in perspective. Although the desert is ecologically fragile, it plays a major role in maintaining our planet. To be stewards of Earth, we must embrace its different states of being. From the fiery eruptions of volcanoes to the mysterious depths of the oceans, to the vast expanses of arid deserts—these all contribute to the unique identity of our planet. 

Viewing Earth solely through a lens of greenery overlooks its complexity, much like the layers of the atmosphere, each with its role. It’s a humbling realization that nature encompasses all aspects of existence, and as inhabitants of this planet, we are inherently intertwined with it.

The post Deserts Are More Vulnerable Than You Think appeared first on Muslim Climate Watch.

Here are the 10 must-reads we’ve picked:

1. Green Deen: What Islam Teaches About Protecting the Planet  

Green Deen: What Islam Teaches About Protecting the Planet by Ibrahim Abdul-Matin is a groundbreaking exploration of the intrinsic connection between Islamic teachings and environmental stewardship. Abdul-Matin draws on scripture, research, and interviews with Muslim Americans to illuminate the profound ecological ethos embedded within Islam. At the heart of the book lies the concept that the Earth itself is a sanctuary, echoing the Prophet Muhammad’s declaration that “the Earth is a mosque.” Abdul-Matin translates this spiritual reverence into practical action, advocating for a “Green Deen” encompassing waste reduction, energy conservation, water preservation, and sustainable food practices.

Muslim Climate Watch considers this book among the 10 must-reads on climate, environment, and Islam, recognizing its significant contribution to the discourse on environmental activism within the Muslim community. Explore the book further here.  

2. Signs on the Earth: Islam, Modernity, and the Climate Crisis

Signs on the Earth: Islam, Modernity, and the Climate Crisis is a seminal work by Fazlun M Khalid, exploring the intersection of environmentalism and Islam, offering both practical insights and theoretical reflections. Focusing on historical context and future challenges, including the need to integrate ecological principles into Islamic legal traditions, Khalid urges a re-evaluation of modernity, consumerism, and industrialization. The book aims to inspire environmental change within the global Muslim community by reconnecting humanity with creation within the divine order. 

This book is considered a must-read for its potential to transform attitudes and catalyze action among one billion Muslims worldwide. Get a copy here. 

3. Plants of the Qur’ān, History and Culture 

Plants of the Qur’ān, History and Culture offers a captivating exploration of the botanical world mentioned in the Qur’ān. With lush illustrations by Sue Wickison and insights from botanist Shahina Ghazanfar, it unveils the historical and cultural significance of thirty Quranic plants, from pomegranates to ginger. The book delves into their roles as food, medicine, and symbols, shedding light on their context within Islamic scripture. 

The unique blend of art, science, and cultural exploration enriches our understanding of nature’s importance within religious contexts. Explore the book further here. 

4. Dismantling Green Colonialism: Energy and Climate Justice in the Arab Region 

Dismantling Green Colonialism: Energy and Climate Justice in the Arab Region confronts Eurocentrism and advocates for a class-conscious approach to climate justice crucial for survival. Co-authors Hamza Hamouchene and Katie Sandwell critique the COP process for enabling greenwashing by ruling classes, undermining real progress. The Arab region, a focus of world politics with significant fossil fuel reserves, faces severe climate impacts exacerbated by (neo)colonial agendas. Writers in this book spotlight the importance of fighting for a just energy transition, exposing policies protecting political elites and multinational corporations. 

This work includes an incisive analysis of climate injustices and a call to challenge entrenched power structures hindering meaningful action in the Arab region. Read more here. 

5. Deserts Are Not Empty 

Deserts Are Not Empty by Samia Henni challenges colonial narratives portraying arid lands as “empty” spaces ripe for exploitation. This book remaps representations, histories, and stories of deserts, highlighting their undeniable human and nonhuman presence. Through poems, conversations, and essays by scholars and professionals, it questions the roots and ramifications of the “regime of emptiness” ingrained in colonial imaginaries.

Its decolonial framework urges readers to unsettle and unlearn prevailing perceptions of deserts, fostering new ways of seeing, thinking, and imagining these vital landscapes beyond extractive politics.

6. The Land in Our Bones  

The Land in Our Bones by Layla K. Feghali is a profound exploration of Lebanon and Cana’an’s land-based medicines, inviting readers to reconnect with their roots and deepen relationships with their lands. Feghali, a Lebanese ethnobotanist and cultural worker, intertwines cultural survival with earth-based knowledge, offering a layered history of healing plants and their significance in Cana’an and the Crossroads. Through the praxis of “Plantcestral Re-Membrance”, Feghali examines how ancestral healing practices connect land and kin, providing a lifeline for regenerative healing amidst colonization and displacement. 

The book is a powerful call towards belonging, healing and freedom through tending the land within one’s own bones. By reclaiming ancestral wisdom and fostering ecological stewardship, Feghali offers a pathway towards reconnection with the land and liberation from colonial legacies.

7. The Environment and Ecology in Islamic Art and Culture 

The Environment and Ecology in Islamic Art and Culture explores the intersection of Islamic culture and climate change, highlighting the profound ecological awareness embedded in Islamic art and architecture. Authored by scholars and critics, the book highlights optimistic, sustainable, and innovative responses to environmental destruction, showcasing the ingenuity of artists and builders. By showcasing the creative approaches adopted within Islamic art and architecture, the book inspires a deeper understanding of environmental stewardship rooted in Islamic traditions and principles.

Muslim Climate Watch recognizes this book for its comprehensive exploration of how Islamic culture intersects with climate change, offering valuable insights into historical and contemporary perspectives. 

8. Muslim Environmentalisms: Religious and Social Foundations 

Anna M. Gade’s Muslim Environmentalisms: Religious and Social Foundations delves into Islamic perspectives on environmentalism, bridging textual and ethnographic studies to explore the religious and cultural roots of Muslim commitments to the earth. Through a multidisciplinary lens, Gade examines how diverse Muslim communities address ecological concerns, drawing on scripture, jurisprudence, science, art, and social engagement. Case studies from Indonesia and Southeast Asia illustrate disaster management, educational initiatives, conservation projects, and religious rituals, revealing Islam’s ethical approach to environmental stewardship. 

It is a groundbreaking examination of how Islamic traditions shape environmental discourse, offering fresh insights that transcend conventional frameworks. Gade’s work challenges biases in religious studies and environmental humanities, advocating for a more inclusive and global understanding of environmental issues through the incorporation of Muslim perspectives.

9. Climate Optimism: Celebrating Systemic Change Around the World

Climate Optimism: Celebrating Systemic Change Around the World by Zahra Biabani celebrates systemic change worldwide in environmental sustainability. Biabani, a climate activist, emphasizes hope and action, urging readers to stay optimistic amidst the climate crisis. Through a comprehensive review of promising climate solutions and interviews with activists, the book offers practical advice to change attitudes and implement nature-based solutions. 

Its uplifting perspective highlights positive environmental trends and inspires readers to contribute to planetary protection. Biabani’s focus on climate hope and optimism aligns with the mission to foster positive change within the global Muslim community.

10. The Last Generation (Generasi Terakhir) 

The Last Generation (Generasi Terakhir) by Dr. Fachruddin M. Mangunjaya offers an Islamic perspective on environmentalism and climate change, emphasizing the roles of Muslims in addressing global climate challenges. Originally published in Bahasa Indonesia, the book is now accessible to a wider audience through translations into Arabic and English made by Ummah for Earth Alliance. The Last Generation blends practical environmental knowledge with Islamic scientific theory, addressing themes of harmony and human responsibility. Grounded in Qur’anic teachings, it advocates for stewardship of the Earth and offers guidelines for combating the climate crisis. 

Muslim Climate Watch recognizes the significance of this book in integrating Islamic values with environmental discourse, making it one of the 10 best reads on climate, environment, and Islam.

The post 10 Must-Reads on Climate, Environment & Islam appeared first on Muslim Climate Watch.

Fawzia Jaffan
Jaffan is an Animal Rights Activist & Researcher with Middle East Vegan Society and Leader and Manager of the Vegan Islam Initiative 

When it comes to Islam and according to the Qur’an, preserving the environment is a religious duty in addition to a social obligation, and is not considered an optional matter. The Prophet peace be upon him said: “The world is beautiful and verdant, and verily God, the exalted, has made you His stewards in it, and He sees how you acquit yourselves” (Saheeh Muslim). The Quran says, “It is He who has appointed you vicegerent on the earth…” (Quran 6:165). A Muslim’s role in today’s world should be more cautious and aware of their actions and whether they’re contributing to environmental damage or not. Some good role examples would be recycling, using less chemical-derived products, and most importantly cutting away from animal products to further not support the industries that are responsible for many environmental burdens that threaten sustainability including greenhouse gas emissions, land use and degradation, excessive water use, nutrient pollution, use of fertilizers and pesticides, consumer-level food waste through the entire product food chain and last but not least, deforestation. As we all know, Islam forbids wasting of resources, especially wasting of food and water, as Allah said: ‘Eat and drink, but waste not be excess’ (Quran/Al-araf:31). As well as not cutting down trees excessively and unnecessarily. The Prophet (peace be upon him) ordered the Muslims not to cut trees even during war! Every individual Muslim should make Jihad and try their best avoiding damage to our home planet Earth. Allah also said:
“And do good as Allah has been good to you. Moreover, do not seek to cause corruption in the earth. Allah does not love the corrupters” (Al-Qasas: 77)

Yousef Aly Wahb
Wahb is an Islamic Law Instructor at the University of Windsor Faculty of Law and Research Director at Yaqeen Institute 

The discourse on Islam and the environment often focuses on integrating universal religious concepts into prevailing environmental trends and sustainability movements. While this promotes global ethics applicable in postcolonial contexts, it tends to overlook the underlying driving forces of these movements. The recognition of environmental decline and climate change impacts reflects a concerning trend of merely ‘greening the status quo.’ This discourse tends to perpetuate a state of regression, relying on panic-driven crisis management approaches rather than advocating for radical change. There is a minimal exploration of how Islam advocates for systemic and behavioral transformations to address root causes.
To effectively tackle contemporary climate justice issues, we must draw upon Islamic tradition’s precedents and resources while embodying overarching Islamic values such as createdness, mercy, justice, vicegerency, and temporality of life. Justice, for example, seeks to address power imbalances perpetuating eco and social injustices. Mass production exacerbates sustainability issues and labor exploitation, highlighting the need for systemic change. Additionally, the intersectionality of racial and environmental injustices underscores the importance of addressing deeper dynamics in sustainability challenges.

Hashem Abdi 
Abdi is a Sustainability Advocate and ESG Consultant

Climate justice to me is the ability for us to tackle inequality caused by climate change and the current socio-economic system while also working to mitigate the impacts of climate change and strive for more equitable systems. Muslims must play a critical role in helping restore the balance to the ecosystems around the world. As stewards of the earth, we have a religious and moral obligation to ensure that the world we leave behind for our future generations is habitable and just for all. Anas ibn Malik reported: The Messenger of Allah (peace and blessings be upon him) said, “If the Resurrection were established upon one of you while he has in his hand a sapling, then let him plant it.” The beauty of this hadith lies in many of its subtle elements. One of the key points is that the person is instructed to plant the sapling even if he never sees the fruits of it. Like so many of us today who are reading this we may never see how the future of the world may become or how a tree may grow that we plant today, but our beloved prophet PBUH has taught us to consider those that come after us instead of just thinking about ourselves. On this Earth Day, we should all reflect on our impact on future generations and think of what can we do to help reduce global inequality that is only being exacerbated by climate change.

Marium Nur Vahed
Vahed is the Co-Founder of Green Ummah

Climate justice is about recognizing the disproportionate impact of climate change on marginalized communities and the critical need for these communities to be part of climate solutions. As Muslims, our role starts with understanding the mandate our faith gives us to take care of this planet. We need to use that as a launching point to encourage the people in our families, communities, and networks to think creatively to address the complexities of climate change. We must each look at the systems we are part of – be it through our career or at the mosque – and think boldly about how these systems need to incorporate a climate justice mentality.

Fawzia Jaffan can be reached at: Email: fawziajaffan@gmail.com | Instagram: @fawziajaffan

Yousef Wahb can be reached at: Email: yousef.wahb@yaqeeninstitute.org | Twitter: @YousefWahb 

Hashem Abdi can be reached at: Linkedin | Instagram: @Hashem2be , @TwoBillionStrong , @SomalisforSustainability

Marium Nur Vahed can be reached at: Instagram: @mariumvahed , @greenummah | Vahed was recently featured in Climate Warriors

The post Muslim Voices On Climate Justice 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.