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.

However, the tide is turning against food waste in Britain. Sustainable ways of observing the month of Ramadan, including ethical Iftars and zero-plastic policies at mosques, are gaining favourability. Mainstream Islamic organizations are steadily adopting environmental protection measures and ramping up their efforts during Ramadan. 

For more than five years, London-based initiative Green Deen Tribe has hosted a series of Iftars across London centred around three main themes: reducing non-reusable plastic waste, decreasing meat consumption, and cutting food waste. 

A Green Deen Tribe ‘Ethical Iftar’ typically involves 60-70 attendees bringing reusable to-go boxes to take home leftovers, eating and drinking using their own cutlery and cups, and enjoying hot vegetarian meals. There was only a small amount of food waste during recent Ethical Iftars, as 90% of guests took away leftovers in their own reusable to-go boxes. 

Iftars commence with verses from the Quran to remind attendees of the Islamic principles of shukr (gratitude) and the importance of honouring the barakah (blessings) bestowed on the world by Allah (swt). The recitation of the Quranic verse in Surah Rahman, “Which of the favours of your Lord do you deny?” is one such example of this. 

Green Deen Tribe co-founder Rabiah Mali said: “Consuming in a sustainable way is one of the many ways of honouring the blessings that Allah (swt) has given us, and reducing the harm we’re causing to each other and the wider creation.”

Rabiah asserts the barakah gained during Ramadan from fasting, reading the Quran, engaging in dhikr, and sending salawat (blessings upon the Prophet Muhammad (pbuh)) decreases when Muslims waste their food at Iftar time.

The Islamic principle of ‘Khalifah’ (stewardship) additionally forms a basis for the Green Deen Tribe’s inspiring initiative. 

“The best example of stewardship comes from the Prophet Muhammad (pbuh) who lived in harmony with creation,” said Rabiah. “From humankind to the plants, trees, clouds, moon, mountains, Prophet Muhammad (pbuh) was a beautiful steward to the natural world.”

Read More: Holding on to Islam in a Warming World

The Green Deen Tribe co-founder said to understand the Prophet’s (pbuh) reverence and respect for the natural world, one must first understand Allah’s (swt) purpose in creating the Earth.

Rabiah said: “Everything in creation is in dhikr (remembrance of Allah (swt)) so when we are advocating for trees not to be chopped down, and not to put plastic in the waters, it’s essentially protecting the dhikr so we can be surrounded by more and more remembrance of Allah (swt).”

Therefore, reducing single-use plastics during Ramadan is essential to protecting nature’s constant remembrance of Allah (swt) against pollution. 

The initiative’s long-term goal is for ethical Iftars to become normalized as standard Ramadan traditions.

And luckily, the response has been “incredible”. Mosques and community spaces across the UK are increasingly interested in trialling ethical Iftars, and Muslim and non-Muslim areas are brimming with curiosity as to how an ethical Iftar works.

One such organization is the largest and most established Islamic charity in Britain – Islamic Relief. They recently collaborated with the Green Deen Tribe to host a sisters-only Iftar as part of their EcoRamadan #GreenIftar challenge. 

The charity encourages meat-free dishes, reusable or biodegradable plates, taking leftovers home in reusable to-go boxes, and rehanging last year’s Ramadan decorations throughout their advocacy work.

Islamic Relief campaigns and public affairs coordinator Suraiya Rahman said: “Extravagance and waste are not the way of Prophet Muhammad (pbuh) and contradicts the principles of fasting, and so we embodied these principles in our Iftar.”

To remind Muslims of the importance of mindful eating in Ramadan, Suraiya quoted the verses of the Quran from Surah Al-A’raf which states: “Eat and drink, but do not waste. Surely He does not like the wasteful.” 

Suraiya, who will lead the charity’s Muslim Climate Action Week during the summer, asserted how Ramadan is “an opportunity to think about bad habits we want to leave behind and new habits we want to embrace”. This means remaining moderate in consumption, thoughtfully planning meals, and avoiding extravagance to minimize food waste, she said.

Even water used during wudhu (ablution) should be an opportunity to conserve water, thus “embodying the principles of Khilafah”, Suraiya explained.

This principle which entrusts care of Allah’s (swt) creation upon Muslims protects “the mizan (carefully created balance) granted to us by Allah (swt) – the diverse ecosystems that provide us with an abundance of fresh water, food and crops”, she said.

Therefore, taking care of the environment, especially during Ramadan, is an act of ibadah (worship), and a plentiful source of barakah.

Controlling plastic waste during Ramadan is a clear method of protecting the natural world from pollution, as one British Muslim organization has set out to do.

Bristol-based Projects Against Plastic recently joined with Muslim Greens to launch the ‘Plastic Free Ramadan’ conference at the House of Lords – supported by Green Party co-leader MP Carla Denyer. 

The campaign began in 2019 when a Bristol mosque installed a water fountain and dishwasher which cut single-use plastic waste by 70%. 

Mosques across the South West, South East, North West and Midlands followed suit, massively reducing the use of disposable plastics during Ramadan.

Projects Against Plastics founder Naseem Talukdar is encouraging more mosques and communities to get involved, saying the initiative could inspire British Muslims.

Every year, these ethical initiatives witness more engagement, less wastefulness, and wider awareness. Despite statistics showing alarming wasteful extravagance during Ramadan, the existence of grassroots organizations practically committing themselves to environmental protection is promising.

The post UK Muslims Tackle Ramadan Food Waste with Ethical Iftars 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.

Our team has put together a guide in which we share tips on how your Ramadan can truly embody the lessons of less is more by embracing an ethical zero-waste Iftar spread every evening—whether you’re eating alone or with your community.

Steps for Hosting an Ethical Zero-Waste Iftar at Your Masjid

1. Plan Ahead:

• Determine the number of attendees to prepare appropriate portions and minimize food waste.
• Design a menu focusing on local, seasonal, and plant-based ingredients, which have a lower environmental footprint.

2. Sustainable Invitations:

• Utilize electronic invitations to reduce paper usage.
• Inform guests about the zero-waste theme and encourage them to participate by bringing reusable items if possible.

3. Eco-Friendly Tableware:

• Opt for reusable washable plates, utensils, and cups. If reusable options aren’t feasible, choose compostable products certified by reputable organizations.
• Use fabric napkins instead of disposable ones to reduce waste.

4. Mindful Food Preparation:

• Prepare and serve adequate food portions to satisfy guests without leading to excess.
• Have a strategy for distributing leftovers, such as providing guests with containers to take food home or donating to local shelters.

5. Waste Management Stations:

• Set up clearly labelled bins for compost, recycling, and landfill waste, ensuring they are co-located to make sorting convenient.
• Use visual aids above each bin to guide guests on proper disposal practices.

6. Educate and Engage:

• At the event’s start, explain the zero-waste goals and how guests can contribute.
• Encourage guests to share their sustainable practices and ideas.

7. Decorations:

• Decorate with reusable items or natural elements like potted plants, which can be kept or gifted afterward.
• Steer clear of disposable decorations that contribute to waste.

8. Beverage or Water Choices:

• Serve drinks or water in large dispensers to minimize individual packaging.
• Provide guests with reusable cups or encourage them to bring their own.

9. Post-Event Reflection:

• Review the amount and types of waste generated to identify areas for improvement.
• Ask guests for input on the zero-waste initiatives to enhance future iftar events.

By thoughtfully implementing these steps, your Iftar can embody the spirit of Ramadan while promoting environmental responsibility.

Read more: Eco-Conscious Ramadan Infographic: 28 Tips for Sustainable Living

The post How to Host an Ethical Zero-Waste Iftar at Your Masjid appeared first on Muslim Climate Watch.

Take, for example, how we eat: Industrial farming methods, which became the norm (particularly in the United States) by the latter half of the 20^th century, contribute to over 35% of global greenhouse gases. These farming practices, which encourage efficiency and volume over resilience, have degraded soils and reduced biodiversity, making already fragile farm ecosystems even more susceptible to the effects of climate change. 

Nasr’s solution to such modern problems was to reestablish a “spiritual sense of nature,” seeking to see the divine in the natural world. In viewing nature from a symbolic perspective we can more clearly understand our place in the cosmos: “Because of the intimate connection between man and nature,” he wrote, “the inner state of man is reflected in the external order (96).” For example, Surah Fussilat uses the imagery of barren land as a reminder to man that just as Allah (swt) brings new life to fields that go fallow in the winter or during times of drought, we too will be brought back from the dead for judgement:

وَمِنْ ءَايَـٰتِهِۦٓ أَنَّكَ تَرَى ٱلْأَرْضَ خَـٰشِعَةًۭ فَإِذَآ أَنزَلْنَا عَلَيْهَا ٱلْمَآءَ ٱهْتَزَّتْ وَرَبَتْ ۚ إِنَّ ٱلَّذِىٓ أَحْيَاهَا لَمُحْىِ ٱلْمَوْتَىٰٓ ۚ إِنَّهُۥ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌ ٣٩
And among His signs is that you see the earth devoid of life, but as soon as We send down rain upon it, it begins to stir ˹to life˺ and swell. Indeed, the One Who revives it can easily revive the dead. He is certainly Most Capable of everything.
(Fussilat, 39)

Ramadan, a time when we are focused on reflection and revelation, is an excellent opportunity to consider the spiritual nature of food. Throughout the Quran, we are instructed to contemplate the symbology of what we eat. This applies not only to our understanding of what is Halal, but also—and more to Nasr’s point—the symbols of the divine inherent in the foods we eat and their production:

Let people then consider their food: how We pour down rain in abundance and meticulously split the earth open ˹for sprouts˺, causing grain to grow in it, as well as grapes and greens, and olives and palm trees, and dense orchards, and fruit and fodder— all as ˹a means of˺ sustenance for you and your animals.
(Abasa, 24-32)

For those who work the land and tend to crops and livestock, living by the ebb and flow of the seasons, contemplating the spiritual aspects of food production is likely an easier task. But how can consumers establish a deeper understanding of the food we eat, if we are not the ones on the farm or in the garden ourselves? 

The best approach may be to not only think about what we eat, but when and where we are eating. Seasonal eating is the idea that one should strive to eat mainly what is local and in season. While “seasonal eating” is a recently popularized buzz term, the practice is as old as humanity itself. Prior to widespread and consistent food preservation methods like canning, freezing, and refrigeration that enabled food to be saved and shipped, most produce was eaten as close as possible to the time and place it was harvested. In this way, food directly connected eaters with changes in the natural world throughout the year, as seen in traditional Native and European American harvest songs or the centuries-old seasonal food rhymes (called Baromashi) of Bengal.

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

Across much of our modern world, consumers and farmers alike have had to forgo local, seasonal food in exchange for speed, convenience, and corporate greed. While some places have built seasonality into their food culture, for many, eating seasonally requires a concerted effort. This could include looking for local produce displays at supermarkets, shopping at farmers markets, and subscribing to a community supported agriculture (CSA) program directly from a farm. Organizations like the Slow Food Movement offer resources to empower consumers to adapt their food choices, which can also be useful for planning environmentally and socially responsible iftars. 

Proponents of seasonal eating suggest that tracking down local food is worth the effort: In addition to connecting eaters with growers that understand the natural cycles of food production, trying to eat seasonally is beneficial to physical health and can combat climate change by reducing the emissions involved in food shipping (though how much it helps is debated).

In addition to thinking about the food we eat from a spiritual perspective, we must also remain aware of our duty to others: Systematic oppression often makes accessing healthy food at all – let alone purchasing in-season produce direct from a farm or farmers market – an especially difficult task for some. During Ramadan, we should be particularly mindful of supporting the most vulnerable among us. By working to make sure that good food is accessible to all, we are also fulfilling our Islamic obligation to seek justice. 

Nasr concludes Nature and Man with this parting wisdom: “He who is at peace with God is also at peace with His creation, both with nature and with man (136).” As we seek guidance and renewal this Ramadan, we should take a moment to contemplate the spiritual dimensions of our food consumption, how it connects us to the rhythms of nature, and how we can help others enjoy the same. 

The post Exploring the Spiritual Connection Between Food and Ramadan 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.

The moon itself is a sign of Allah’s mercy and strength. Desert-dwellers depended upon its light to navigate ancient terrain. Sighting the moon for special events puts the will of the calendar in Allah’s control, not of those in power who may wish to change and anoint days at their own will. According to the Hijri calendar, itself lunar, we are in the 1440s, more than 1400 years since Muhammad (saw)’s migration from Mecca to Medina in 622 CE.

The observation of the moon is mentioned in the Quran many times, both as a point of guidance for Muslims to follow and a reference to the miracles of Islam. Surah Al-Baqarah confirms that Muslims are to use the moon to fix set times in place:

۞ يَسْـَٔلُونَكَ عَنِ ٱلْأَهِلَّةِ ۖ قُلْ هِىَ مَوَٰقِيتُ لِلنَّاسِ وَٱلْحَجِّ ۗ وَلَيْسَ ٱلْبِرُّ بِأَن تَأْتُوا۟ ٱلْبُيُوتَ مِن ظُهُورِهَا وَلَـٰكِنَّ ٱلْبِرَّ مَنِ ٱتَّقَىٰ ۗ وَأْتُوا۟ ٱلْبُيُوتَ مِنْ أَبْوَٰبِهَا ۚ وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تُفْلِحُونَ 
People question you concerning the phases of the moon. Say: “They are signs to determine time for the sake of people and for the Pilgrimage.” Also tell them: “True righteousness is not that you enter your houses from the back; righteousness lies in fearing Allah. So, enter your houses by their doors, and fear Allah that you might attain true success.”
(Surah Al-Baqarah, 189)

An entire Surah, or chapter, of the Quran is titled Al-Qamar: The Moon. The chapter focuses on the miracle of the moon splitting in two, as a sign from Muhammad (saw) to the disbelievers. Still, the disbelievers denounced what they saw.

ٱقْتَرَبَتِ ٱلسَّاعَةُ وَٱنشَقَّ ٱلْقَمَرُ 
The Hour has drawn near and the moon was split ˹in two˺.1
(Surah Al-Qamar, 1)

The idea that people may still be blind despite viewing a miracle above them, in front of their eyes, may seem ridiculous. But is the rise and descent of natural matters not in and of itself a miracle? In a world increasingly dependent on technology and artificial light, we’ve lost the deep connection that the salaf (the pious predecessors) had with the sky above. They relied on celestial bodies not only for practical matters, like navigation and timekeeping but also as a constant reminder of the divine.

Today, we live in cities where the stars are often drowned out by light pollution, and our focus is rarely on the heavens. This distance from nature can sometimes make us forget the signs Allah placed above us. But those signs never cease to exist. Each phase of the moon, each shift in the tides, continues to follow the patterns that Allah has ordained, whether we look up to notice or not.

وَهُوَ ٱلَّذِى خَلَقَ ٱلَّيْلَ وَٱلنَّهَارَ وَٱلشَّمْسَ وَٱلْقَمَرَ ۖ كُلٌّۭ فِى فَلَكٍۢ يَسْبَحُونَ 
And He is the One Who created the day and the night, the sun and the moon—each travelling in an orbit.
(Surah Al-Anbya, 33)

Just as the moon guides the Islamic calendar and important acts of worship, it also serves as a broader symbol of submission to the Divine will. Just as the moon follows its natural course, so too should Muslims aim to follow the path set out for them in Islam—one that is defined by our relationship to the environment and sustainability. Whether observing a solar eclipse, beginning Ramadan, or simply watching the moon rise, there is a reminder to realign with the natural rhythms that Allah has set.

The importance of observing and appreciating the natural world is a recurring theme in the Quran. In Surah Fussilat, Allah invites humans to reflect on the universe around them:

سَنُرِيهِمْ ءَايَـٰتِنَا فِى ٱلْـَٔافَاقِ وَفِىٓ أَنفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ ٱلْحَقُّ ۗ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُۥ عَلَىٰ كُلِّ شَىْءٍۢ شَهِيدٌ 
We will show them Our signs in the universe and within themselves until it becomes clear to them that this ˹Quran˺ is the truth. Is it not enough that your Lord is a Witness over all things?
(Surah Fussilat, 53)

This verse reminds us that Allah’s signs are present both in the vastness of the universe and within our very selves. It is up to Muslims, as Khalifahs, or stewards, of the earth, to recognize these signs, to look up when the moon rises, and to feel gratitude for the order that governs both the heavens and the earth. The observation of the natural world can be a pathway to deeper faith.

In the end, it’s not just about sighting the moon for religious observance—it’s about cultivating a sense of awe and awareness for Allah’s creation that permeates all aspects of our lives.

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

The post How the Quran Guides Us to Observe the Moon appeared first on Muslim Climate Watch.

In the spirit of honouring the bounties of Allah throughout the natural world, our team has compiled a list of plant names mentioned in the Quran, with one of their verse references, as some plant names are mentioned more than once in the Quran. We welcome parents, educators, and anyone curious to learn, reflect upon and share these names with their community!

Read More: How to Grow Your Own Garden?

Plants in the Quran

The post Plants Mentioned in the Quran appeared first on Muslim Climate Watch.

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.