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.

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.

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.

Nabiha’s work resonates especially within South Asian and Middle Eastern communities, where cultural celebrations often carry a heavy environmental toll. With a BA in Sustainability Studies from Hofstra University, her expertise is well-rounded—not only shaped by academic training but also by a lifelong commitment to promoting eco-conscious practices in spaces that often lack them.

Her parents, both business owners, provided her with early insight into the entrepreneurial mindset. Her interest in environmentalism also began early when her 8th grade science teacher would show her class nature documentaries. These interests surprisingly worked together when she was thinking of a business venture she could throw herself into. Her endeavors, though varied, all tie back into design and the arts— she did her thesis on the fashion industry, and had a stint as a social media marketing manager at a sustainable fashion company. Besides the outright positive effort from a select few companies, she noticed just how wasteful the fashion industry was as a whole. This same observation applied to the events planning industry.

“It started clicking in my head,” Nabiha says. “I’m South Asian and I noticed people from the east— like South Asians, Middle Easterners and East Asians— their parties are really wasteful… and materialistic. I was like, how do I go about this?” In going about the culmination of her small business, she knew this would be a stumbling block. Educating minorities within the Muslim community on the subject would be one her priorities, as well as addressing her own standards for her business:

Nabiha, who is Bangladeshi and based in New York, would go about this in a varied way. While a lot of event planners will travel for a fee, she rebuffs taking a flight for an event or clients. “I know it might hurt me financially, but… I don’t want to have a high carbon footprint. I also want to give business to other small businesses within that region. So I’ll just direct them to (those).” By referring people far away from her home base of Long Island, she ethically helps other sustainably-minded people.

Supporting other local businesses is the crux of her business standards. “I try not to work with vendors that get flowers shipped all the way from, for example, South America, because they’re grown with pesticides.” Shipping the flowers themselves increases the operational carbon footprint, and the events industry is already responsible for over 10% of global CO2 emissions. Day flowers grown in Colombia and flown to the U.S., for example, produced some 360,000 metric tons of CO2 in a recent estimate. “I try to educate people,” Nabiha says. “(If) you’re getting married, or you have a birthday party, graduation, wedding, whatever it is… focus on more local and seasonal items. That’s gonna cost you so much less, and you’re not gonna get exactly what you want, but it’s gonna be really close, and it’s very possible.”

Despite numerous attempts by others to influence her stance, she remains resolute in upholding her self-imposed principles. Her business is driven by a deep commitment to ethical Islamic values and moral integrity, which serve as the core foundation of her motivations and decisions.“I was doing a lot of research (on Islam) when it comes to sustainability,” she says. “I learned so many things about our religion. That was so shocking to me, in a good way.”

“I was relearning Islam…” she says, referencing her journey to making her business into an LLC. “…and reliving life in a new way, Islamically. I was also trying to find ways to be a better person, trying to help educate others to be more mindful when it comes to lifestyle and sustainability.” Avoiding extravagance as a whole is a crucial aspect of being Muslim, but is oftentimes only remembered outside of special events.

The Messenger of Allah, peace and blessings be upon him, said, “The best marriage is one that is easiest.”
Reported by ‘Uqbah ibn ‘Amir, Ṣaḥīḥ Ibn Ḥibbān 4163

An ‘easy’ marriage doesn’t just mean that the bride and groom get along— it applies to all facets of the process, including a dowry. This, and other evidence from our faith, culminate to a singular ethos in terms of how all Muslims should approach the idea of modesty and asceticism within weddings and events.

Nabiha is not hypocritical when it comes to planning her own personal events. Her own wedding’s guest count was just under 30 people total, spurred by COVID-19 restrictions. The pandemic as a whole reduced the average wedding carbon footprint by 93% due to smaller weddings and travel restrictions. “It was the most beautiful experience that I’ve had such a small wedding, especially as a South Asian,” she says. “And I realized how possible it is to have such an intimate wedding.” Years later, after the pandemic, she was able to host a larger event, but still stayed true to her ethical beliefs by doing more research on sustainability, material sourcing and local vendor selection. This would prove that it was—and is—possible to have a larger event with a low carbon footprint.

Getting the message across to people close to her was done by example. Hosting large-scale gatherings, purchasing numerous outfits over consecutive days, and investing heavily in decor were practices that ultimately felt burdensome and unsustainable to her. “But it was really important for me… to maybe inspire the aunts and uncles that you don’t have to drop all that money, and maybe listen to your kids. Listen to what they want. Because it’s really important for them too.”

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

Although she works to sway the preconceived notion towards an over-consumption mindset in the older generation, her clientele of younger people also gives pause towards some sustainable habits. “What I start off with is I tell people how much money they can save,” she presses. “It’s actually really good for not only you, but the environment.”

Despite the lucrative cost-saving potential, some people are willing to throw away this factor for their dream wedding— at the cost of the environment. The average wedding event produces 400 tons of waste per event. Nabiha laments on old clients who would insist on out-of-season flowers, plastic bottles and other tiny details that go against her own business practices. In some countries, a single wedding can produce more than 40 pounds of plastic waste. Some of the biggest contributors to trash after weddings are food, single-use decorations and stationery that is often discarded after the party is over. “So with things like that, I just pitch it in baby steps. Then I start to educate them when they ask for it or they seem really interested,” she notes. “That’s the only way to go about it, because sustainability is still so new.”

Nabiha reaches a lot of clients via her instagram, @thenomadsocial. “Being a nomad is pretty much finding home anywhere you go, right? I feel like it ties in well because the Earth is your home anywhere you are. We’re supposed to be taking care of it as our home— the whole (planet,)” she says.

Through trial and error, Nabiha Rahaman-Çam has managed to fit into this particular web of her own passions as a minority and a Muslim in the over-saturated events-planning industry. While she continues to educate people on the world of sustainability, she’s also able to act ethically within her passions for photography, design, fashion and the events space, while hoping more Muslims pick up more positions in these fields. 

Nabiha Rahaman-Çam can be found at her handles below:

Business Instagram: @thenomadsocial
Personal art & sustainability Instagram: @nabsthenomad

This article included edits to clarify Rahaman-Çam’s principles as it pertains to flower usage, as well as an anecdote on the wedding events mentioned.

The post How One Muslim Event Planner Transforms Celebrations with Sustainability appeared first on Muslim Climate Watch.

Since the turn of the century, “fast fashion” has defined companies in the fashion industry that put profit over people and the planet. These companies favour lower-quality materials to make cheaper products with shorter lifespans. The result is consumers buying more clothes that they wear fewer times. In fact, Americans are purchasing four times more clothing now than they did in 2000. 65% end up in landfills within a year.

The environmental damage of this clothing waste extends from the pollution of land and waterways at production sites to global oceans where 9% of microplastics come from clothing. It’s anticipated that clothes made from polyester will increase in 2025 to three times the amount produced in 2007–the year when polyester became the world’s dominant fibre.  

Read More: Islamophobia, Housing Apartheid, and Climate Vulnerability in India

With so many fashion companies on the market, it can be hard to discern which are engaging in unsustainable and unethical production practices. One rule of thumb is reading the tag to see which companies produce clothing in countries with lax labour laws, particularly Vietnam, India, China and Bangladesh. By outsourcing this production to countries like these, clothing companies reduce their production costs and limit their legal liability to unethical labor practices. 

Source: Blum Center for Developing Economies, UC Berkeley, 2019

Muslims & Other Marginalized Minorities Working In the Indian Garment Industry

India is the world’s second-largest manufacturer and exporter of clothing in the world, with the United States and European Union accounting for nearly half of total clothing exports. Nearly 13 million people are formally employed in factories, with millions more employed informally in home-based settings. These informally employed, home-based workers often manage the “finishing touches” of garments including hand embroidery, bead and sequin work, and buttons. 

Source: Blum Center for Developing Economies, UC Berkeley, 2019

A 2019 study by the Blum Center for Developing Economies at UC Berkeley researched the exploitation of women and girls in the home-based garment sector across India and found that of these home-based workers, 85% work exclusively on products destined for the United States and the European Union. The report also found that:

• 99.3% of the workers were Muslim or of a minority community (Scheduled Caste)
• 99.2% worked for below minimum wage in conditions of forced labour as defined under Indian law
• 95.5% of the workers were female.

The lack of visibility of these workers in the reported supply chains of these products underscores how fashion companies ignore rampant exploitation in their labour force, including children. Another study showed that 36% of the children received no payment for their work in the home-based garment industry in Delhi.

In 2014, Prime Minister Narendra Modi launched the “Make in India” campaign to bolster India’s status as a global leader in manufacturing–a title that China has held for decades. But in racing to claim larger shares of the global garment industry, both India and China besmirch their reputations through exploitative practices.

Forced Labor of Uyghur Muslims in China

China’s exploitation of Uyghurs and other minorities has been well documented by investigative reporting and deemed by the United Nations Human Rights Council as committing “crimes against humanity.” Not only has China forcibly removed Uyghur Muslims from their homes and into labour camps, but they’re also attempting to erase their culture. 

Source: Human Rights Watch, 2024

From manufacturing and garment-making to cotton picking in the Xinjiang region, Uyghur Muslims toil to produce the majority of the world’s clothes including 20% of the world’s cotton. As a result, “virtually the entire [global] apparels industry is tainted by forced Uyghur and Turkic Muslim labour.” 

Read More: Reclaiming Zuhd: Embracing Minimalism in a Wasteful World

Prominent fashion companies–including both fast fashion and luxury brands–have been publicly named and shamed for their complicity in engaging Uyghur forced labour in their supply chains. The list of companies includes Shein who several rights groups have accused of allegedly using forced labour of Uyghur Muslims in its supply chain. Some companies have taken steps to change their sourcing, but many have not. Several Western governments including those of the United States, the European Union, the United Kingdom, and Canada, have imposed sanctions. Yet, China continues to deny committing human rights abuses towards Uyghurs. 

Even with China and India’s well-documented unethical labour practices, fashion companies in the region strive to maintain business as usual. They will continue to dominate the industry until they start pursuing sustainable triple-bottom-line business strategies that value profits along with people and the planet. Despite the plethora of evidence pointing to successful business models that are also sustainable and ethical, the rhetoric of there being little incentive for businesses to change or reveal the truth of their production practices will continue. However, consumers worldwide can chart a different course by demanding a change.

Changing Consumer Habits

Fast fashion leaves an indelible mark on the planet, and it is marred by rampant labour exploitation. The demand and rapid production of garments require significant amounts of raw materials, which causes habitat loss, excessive water use, and pollutes local land, air, and water. It’s estimated the industry is responsible for 10% of global carbon emissions.   

Shifting consumer habits away from fast fashion is an important step towards reducing the industry’s impact on the environment and putting an end to labour exploitation. Here are some steps you can take to curb fast fashion and be a part of the solution:

• Buy less, and more thoughtfully, including upcycling or purchasing second-hand
• Choose higher quality, non-polyester products and wear them for longer
• Repair, resell, or repurpose what you own instead of throwing it away in landfills
• When buying new, prioritize local stores or those with high sustainability and ethical standards
• Hold fast-fashion companies accountable for their unsustainable and unethical practices while avoiding purchasing from them unless practices change positively.

The post Unveiling the Exploitation in the Global Fast Fashion Industry appeared first on Muslim Climate Watch.

Housing Apartheid in Delhi, the NCR

Delhi’s landscape is increasingly marred by a housing apartheid, fueled by a surge in Islamophobia. An example of the housing apartheid is evident in the town of Jamia Nagar, where, south of Delhi, the Muslim population survives without basic amenities and public services, deeming it a ‘Muslim ghetto’. Traditionally, ghettos are inhabited by disenfranchised communities undergoing oppression by the state. 

Through various business practices by brokers and agents, the housing divide is maintained and upheld in the NCR. Landlords and brokers will often refuse to accommodate Muslim families when seeking housing in largely Hindu areas. Brokers will often direct these tenants overtly toward areas with a high-Muslim majority by telling them no other houses are available. Brokers also decide where to place tenants based on their names, revealing their religious identity and enabling discriminatory practices. Locals report that Hindu families tend to relocate when Muslim families move into their neighbourhoods, expressing a preference to live in a “safe place where there are no Muslims”. 

As a result of this ongoing housing apartheid and growing fears of religious discrimination and attacks, Muslims are evacuating Hindu-majority posh areas to move to Muslim-majority ghettos, like Jamia Nagar, an area in South Delhi with limited access to basics such as running water and electricity, for fear of persecution. With recent extreme weather experienced in India, access to drinking water is vital for preventing heat strokes, yet 95.1% of people in these ghettos struggle to obtain the necessary water to stay cool during the summer. The absence of adequate housing and basic resources leaves Muslim minorities in India disproportionately affected by climate change.

Islamophobia Exacerbating Climate Vulnerability

Since PM Modi and his Bharatiya Janata Party (BJP) came to power in 2014, hate crimes against religious minorities have soared, with new discriminatory laws and policies constantly being implemented. Under this Hindu nationalist (or Hindutva) government, the use of bulldozers to demolish Muslim properties has become disturbingly common, echoing tactics used in the Israeli occupation of Palestine. Hindutva forces believe that Muslims have no rightful place in India, a sentiment propagated by the Rashtriya Swayamsevak Sangh (RSS). These demolitions, including mosques and Muslim-owned shops, are carried out under false pretenses of removing “illegal and unauthorized buildings”, forcing many Muslims into ghettos lacking essential services to protect against rising climate impacts.

Muslim ghettos across India are plagued by inadequate infrastructure. A significant portion of these communities live without access to clean water and reliable electricity. Schools and parks are also scarce, with most areas lacking sewage or waste management systems. Delhi is experiencing rising temperatures and extreme weather events, exacerbated by urban factors like construction, traffic, and a lack of green spaces. Temperatures have been recorded at a high of 52.3°C (126.1°F). For Muslims living in inadequate housing, these extreme conditions pose severe physical health risks. Proper housing plays a crucial role in protecting individuals from the adverse effects of heat and climate change. Yet, many Muslim ghettos lack this fundamental protection – affecting their mental health as well. 

The discrimination and segregation Muslim communities endure limit their access to resources and support, making them more vulnerable to extreme weather events and rising temperatures. Studies estimate that 17.8% of all annual deaths in India are due to air pollution. Mass displacement is another by-product of the climate crisis, whereby annual floods, heatwaves, and air pollution cause unbridled disruption to communities, affecting millions. 

Climate Justice in India

In his recent book, Climate Justice in India, author Prakash Kashwan found that the “urban poor, Dalits, Adivasis, Muslims, and other marginalized people with little political voice”, are worst hit by air pollution and the climate crisis across India. With a lack of coverage in the national media, the effects of the climate crisis unfairly borne by these groups are largely denied and ignored.

The deadly intersection of housing apartheid amidst rising Islamophobia in Delhi, the NCR and across India is pushing Muslim communities into ghettos, where they face disproportionate impacts of climate change. Addressing these intertwined issues requires integrated efforts focusing on improving living conditions, combating discrimination, and enhancing climate resilience. Without acknowledging and acting on these intersectional challenges, particularly rising Islamophobia and its implications on the climate-vulnerable communities, India cannot deliver a more just and equitable society for all.

The post Islamophobia, Housing Apartheid, and Climate Vulnerability in India 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.

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Sustainability Week Pakistan is a youth-led movement committed to empowering future leaders of Pakistan. They are on a mission to equip and train the youth with the tools and skills they need to tackle climate change and contribute to sustainable development in the country. Their foundation is built on well-defined principles, shaping a path toward a brighter, sustainable future. You can support the incredible work of Sustainability Week Pakistan by donating or getting involved in their initiatives to build climate resilience on a community level.

Contact Sustainability Week Pakistan to get involved today by email: info@sustainabilityweekpakistan.org or phone: +92 333 918 4425.

Read More: Climate Change in Pakistan Amidst El Niño

About Muslim Climate Narratives

Muslim Climate Narratives is a multimedia storytelling project of Muslim Climate Watch, where we share compelling stories of Muslims around the world as they navigate life amidst climate change.

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Contact us today through email: contact@muslimclimatewatch.com

The post Sustainability Week Pakistan’s Olive Tree Initiative appeared first on Muslim Climate Watch.

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

An excellent three-step strategy for overcoming fatalism in the face of growing climate concerns is provided in the example of Prophet Noah, peace be upon him (Nuh a.s): Employing disaster risk preparedness through acquiring the needed knowledge, or ‘Ilm; putting in the required effort, or ‘Amal, to prepare and protect from the disaster; and trusting in Allah, or having Tawakkul, for a favourable outcome.  

‘ILM: The Importance of Seeking Knowledge 

When confronted with disasters, Islam asserts that fatalism is unjustified. Humans are urged to utilize all the resources provided by God to mitigate disaster risks. Both the Quran and the Sunnah, the life of Prophet Muhammad (PBUH), underscore the paramount importance of acquiring knowledge. Prophet Muhammad (PBUH) explicitly stated in a hadith: “Seeking knowledge is a duty upon every Muslim.” This hadith emphasizes the compulsory nature of acquiring knowledge within Islam.

An illustrative instance is the story of Prophet Noah (PBUH), as recounted in the Qur’an. This narrative serves as an inspiration, emphasizing the significance of proactive preparedness in the face of potential disasters.

In this respect, the Qur’an says:

 “So We revealed to him, saying: ‘Construct the Ark within Our sight and under Our guidance’; then when comes Our command, and the fountains of the earth gush forth …; and address Me not in favour of the wrong‐doers; for they shall be drowned.”
(Al‐Mumenoon 23:27)

The verse’s elucidation reveals that God directed Noah to prepare himself for the impending flood in his land. Noah (PBUH) built an ark because he knew of imminent harm. He also had knowledge of how to protect from the type of harm that was soon to befall his community. As safety is achieved when one is prepared, this directive signifies the necessity for human effort in mitigating disaster risks. 

’AMAL: Effort into Action

Climate change intensifies the risks of extreme disaster events. Therefore, it’s essential to actively engage in community planning and development as key elements of disaster risk reduction strategies. The community must be equipped with knowledge, skills, and understanding to ensure awareness and preparedness for disasters. Social media is a valuable tool for raising awareness. Modern technology represents our foremost conventional resource for advancing climate awareness. 

The mosque can also serve as an integral institution for sharing and expanding knowledge within the community. In Islam, the mosque has held important roles within the Islamic community since the time of Prophet Muhammad (PBUH). Mosques function as a hub for a wide array of programs, social interactions, and educational endeavours. 

Islam emphasizes the rejection of fatalism and instead encourages environmental conservation no matter how grave the circumstances may be. Prophet Muhammad (PBUH) said: 

“If the Final Hour comes while you have a shoot of a plant in your hands and it is possible to plant it before the Hour comes, you should plant it.”
(Sahih Al Albani)

The teachings of Islam underscore the importance of proactive measures towards safeguarding the environment and preparing for unforeseen challenges. This is exemplified by the Prophet Muhammad’s (PBUH) encouragement to engage in positive actions, such as planting trees, even when faced with imminent uncertainty. His guidance emphasizes the significance of individual efforts in mitigating potential risks and enhancing resilience. 

Read More: Fasting from Consumerism: How to Embrace Minimalism

In the story of Noah (PBUH), when he received the revelation to prepare for the imminent danger of flood in his land, he put the utmost effort into protecting his community from the disaster by spreading awareness while building the arc. 

“So he began to build the Ark, and whenever some of the chiefs of his people passed by, they mocked him. He said, “If you laugh at us, we will ˹soon˺ laugh at you similarly.”
(Hud 11:38)

Similarly, in the realm of disaster risk preparedness, proactive measures and community involvement are vital. These actions help to minimize vulnerabilities and ensure collective readiness to face adversities.

TAWAKKUL: Trust in Allah 

The fatalistic mindset prevalent in many Muslim communities across different nations stems from a misunderstanding of Islamic teachings. Particularly misunderstood is the concept of Tawakkul, trust in God. There is a misconception that Tawakkul involves surrendering to God’s will without making any efforts or preparations for disasters. From the Islamic perspective, Tawakkul starts with human exertion and diligence. Allah does not alter the condition of a people unless they actively strive to bring about positive change in themselves. Therefore, applying knowledge and technology in disaster risk reduction represents a human effort to mitigate the impact of disasters. 

Read More: The Eco-Conscious Journey of Black Muslim Americans

Allah (swt) says: “And if the people of the towns had believed and had the Taqwa (piety), certainly, We should have opened for them blessings from heaven and the earth, but they belied (the Messengers). So We took them (with punishment) for what they used to earn (polytheism and crimes).”
(al-A’raf 7:96)

Misconstruing Tawwakul as fatalism in the face of increasing climate threats can be deadly. It leads to inaction and hopelessness that can claim lives. However, Islam teaches the opposite—realistic optimism and struggle for excellence in all aspects, including bettering one’s living conditions. This can be translated into the aforementioned framework of seeking knowledge, making the effort and only then putting a complete trust in Allah for a favourable outcome. 

Recognizing the urgent threats of climate change, we can turn to lessons in Islam, rooted in the Qur’an and Hadith, to protect the Earth. Drawing inspiration from the story of Prophet Noah (PBUH), we find a practical framework for preparing for disasters that is embedded in Islamic principles. By embodying the principles of knowledge, effort, and trust in Allah, we can confront the challenges of climate change with determination and hope, fulfilling our duty as stewards of the Earth.

The post Noah’s Ark of Resilience: Islam’s Response to Climate Fatalism  appeared first on Muslim Climate Watch.