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.

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.

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

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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

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Fostering a culture of growing our own food also promotes a deeper connection to the land, Allah’s creation, and a greater appreciation for the resources he gave us. By actively participating in the process of planting, nurturing, and harvesting crops, individuals develop a profound understanding of the labour and resources required to produce food.

Ultimately, the journey towards food sovereignty begins with a single seed planted in the soil, symbolizing our commitment to cultivating a future where food is not just a commodity but a fundamental human right. You can use our infographic to take your first steps towards food sovereignty.

The post How to Grow Your Own Garden? appeared first on Muslim Climate Watch.

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

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

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

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

Hashem Abdi 
Abdi is a Sustainability Advocate and ESG Consultant

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

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

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

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

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

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

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

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Our Guide to Sustainable Wudu

Throughout Ramadan, Muslims abstain from food and drink from sunrise to dusk. This fasting from water offers believers a special chance to reflect on the worth of this valuable resource. It promotes moderation and conservation techniques by fostering consciousness toward water consumption.

“And Allah sends down rain from the sky, giving life to the earth after its death. Surely in this is a sign for those who listen”
(Al-Quran, Surah Nahl 16:65)

Muslim communities around the world are struggling with the severe effects of water scarcity in their daily lives, made worse by rising temperatures due to climate change. This crucial means of survival is frequently at the core of many issues throughout the global south. Muslim-majority populations are particularly impacted by this environmental issue, as many areas experience diminishing water supplies, unpredictable rainfall patterns, and poor infrastructure. 

Access to clean water for agriculture, sanitation, and drinking is a recurring challenge in both rural and urban areas, aggravating socioeconomic inequality and threatening public health. Floods, droughts, and irregular rainfall patterns are just a few examples of extreme weather occurrences that are a result of climate change and a deranged water cycle. Increased hydrological phenomena result from the disruption of the water cycle brought on by rising global temperatures.

The Hadith and the Holy Quran instill in those who follow the values of social justice and equity. This extends to the preservation of the planet’s natural resources, especially water conservation. Water is a communal resource and a human right, according to Islam. This is highlighted in the following Quranic Verse:

“It is He who sends down rain from the sky; from it is drink and from it is foliage in which you pasture [animals].”
(Al-Quran, Surah Nahl, 16:10)

Furthermore, the following verse gives humanity instructions not to waste: 

“O Children of Adam, eat and drink, but be not excessive. Indeed, He likes not those who commit excess.”
(Al-Quran, Surah al Araaf, 7:31)

In addition to being appreciated for its ability to support life, water is also necessary for a Muslim’s everyday existence. Believers must complete washing before every prayer five times a day. The completion of this religious washing before prayer represents the accomplishment of physical and spiritual purity. A Hadith recounted by Abu Huraira states that ablution is a prerequisite for the acceptance of any prayer. 

The way that Prophet Muhammed (pbuh) carried out the customary ablution serves as an example of the logical approach to sustainable water use. The guidelines show us that even if we have access to a river, we should use as little water as possible when performing ablutions (wudu). This is a magnificent example of the concept of water conservation:

“Do not waste even if performing ablution on the bank of a fast-flowing large river.”
(Al Thirmidhi)

The Prophet (pbuh) himself would perform ablution with just one mudd of water (equivalent to ⅔  kilograms= ⅔ litres ) (Sahīh al-Bukhari, Vol. 1, Book 4, Hadith 200).

Steps for Making Sustainable Wudu (Ablution)

Using a cup for wudu can be a simple yet effective way to conserve water while fulfilling religious obligations. Here are some practical tips for using a cup for wudu:

• Pick the Correct Size Cup: Choose a cup that can accommodate enough water to perform ablution efficiently and with minimal waste. A cup that holds 500–600 ml is adequate.
• Pre-fill the Cup: Fill the cup halfway full of water before beginning wudu. This lessens the chance of over-pouring and makes estimating how much water you’ll need for each stage easier.
• Use Water Wisely: Consider how much water you use for each wudu step, measuring it out carefully from the cup. To meet the criteria, use just enough water, being careful not to splash or spill too much.
• Carry Out Actions Sequentially: Adhere to the Islamic teachings’ specified order for doing the ablution ritual. This includes washing one’s hands, mouth, nose, face, arms, head, and feet. With each stage, carefully pour water from the cup to ensure complete covering while using as little water as possible.
• Reuse Water Whenever Possible: Utilize any water left in the cup after making wudu by using it for cleaning or watering plants. This method reduces waste and optimizes the use of water.
• Work on Your Precision: To avoid an excessive water flow, practise pouring with a steady hand and a regulated method. To minimize needless spills, try to apply water directly onto the surfaces that need to be cleaned.
• Regular Maintenance: To guarantee hygienic use, keep the cup spotless and clear of debris. After every use, give the cup a thorough rinse and put it somewhere dry and clean.
• Educate Others: Bring attention to the significance of water conservation in your community. Urge fellow worshippers to embrace the use of cups for wudu.

You can satisfy religious duties and express concern for the environment by implementing these suggestions into your daily wudu regimen.

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

Islam Prescribes Justice for All Creation

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

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

Quran, An-Nisa 4:135, Saheeh International

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

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

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

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

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

Advocating for Truth 

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

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

Seeking Justice for the Vulnerable

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

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

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

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

Climate Change: Human-Caused Corruption on Earth

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

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

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

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

Reminder to Return to the Right Path

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

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

Quran 30:41, Saheeh International

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

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

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

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