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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.

Veganism’s Return

Kamal is a co-founder of Veganzania, once the stand-alone vegan restaurant in all of Egypt, and she now maintains its concept for other companies to use for educational purposes. She also continues to make vegan food from home and sell it under Vegan Box. Veganism is not something the modern Egyptian population is at all remembered for. Still, it should be known that the region has a relatively low meat supply, and in fact, the lack of prevalent veganism in the country is due largely to societal pressure, coupled with a low range of readily available vegan foods. 

“I know that there were so many Muslim figures in history who were actually vegan,” Kamal notes. “And the non-vegans here in Egypt who are Muslims, they themselves would mention that Prophet Muhammad (pbuh) didn’t eat that much meat.” Kamal’s journey towards veganism began in Cairo as a comparison between the city and the countryside. “I’m mainly from Cairo, the capital of Egypt,” she says. “My father always tried to keep us out of the city for as long as he could. He got me and my sister really connected to nature, especially me. We had a very big garden, and that garden and house were actually overlooking the Mediterranean Sea.”

When Kamal reached about 12 or 13, her father decided they would stay in Cairo for a better education. That’s when she truly felt the difference between the city and a small town. Kamal started approaching veganism as a way to reconnect with her environment and finally committed to it in 2016. “Since then, I was like, okay, I’m reducing the suffering for animals and the environment.” Her journey has come to fruition by holding a deep appreciation for the Bedouin’s way of life in Dahab. 

Instead of using tortilla bread, Kamal used to get Bedouin bread from a Bedouin lady who was baking at home. “And it actually looks so similar, it’s the same round flat bread,” Kamal says. “That was much, much less waste—or almost zero waste because even when we used plastic bags, we reused them.” Other Bedouins grow their own greens in their homes, which Kamal would also purchase. “Whatever product I could get from the Bedouins, I got, because it was much, much cleaner. That’s my journey with how I developed this awareness.”

The Bedouin’s Love for the Ocean

Veganzania’s initial location was actually inside a local Dahab scuba dive center. The diving community in Dahab is strong, along with adamant windsurfers, vacationers, snorkelers and sailors. The ocean is treasured there, which is how Kamal’s heart expanded naturally towards ocean preservation. Sheila Hanney, who started as Kamal’s boss and is now a good friend, got in touch with the Sea Shepherd Conservation Society, whose sole mission is to protect and conserve the world’s oceans and marine wildlife. Kamal spent time next to the ocean, doing beach clean-ups and assisting divers who would dive for trash within the water. The Bedouins were also sometimes a part of that process.

“I should protect what I love. So many people here now would call me a mermaid because I spend as long as I can swimming or snorkelling,” Kamal says. “I learned from Sheila that these are living beings that we need to be alive. They need to be protected as well. I learned that it’s not the people who have this bad behaviour. It’s the systems that we are living in who are causing this behaviour to people.” Kamal reminisces on an instance on a cold winter’s day when they were in the midst of a beach cleanup on the Dahab coast. The area was somewhat remote and accessible by boat, but the local government sent officials who helped and supported the clean-up by the ocean. They supplied them with items they needed, and have now integrated into the Dahab community.

Read More: The Soulful Elegance of Islamic Green Burial Practices

“Those amazing Bedouins who have been there since years and years ago were talking and addressing this topic of the environment and conserving the sea,” Kamal says, “and they are still doing their weekly beach cleanups too.” Individuals on their own, she had learned, were also passionate about the environment the same way she was, but were sometimes stifled by a system that pushed them into complacency or capitalism. Kamal uses the hashtag “protectwhatwelove” to encompass that passion she and the people around her hold. “We have beautiful marine life here in Egypt, especially on the Red Sea coast… I don’t want the Red Sea in Egypt to be polluted like other oceans and seas around the world. I want to protect that as much as I can.”

The post Dahab’s Guardian: Summer Kamal’s Eco-Vegan Journey appeared first on Muslim Climate Watch.

Muslim burial procedures are strongly founded in religious traditions, with a distinct structure designed to honor the deceased. These customs include a quick burial, minimal grave markings, and the use of natural materials to ensure the body is returned to the ground in a respectful manner.

Funeral (Janazah) Principles in Islam

Islam guides Muslims through life and death using rulings from the Qur’an, the Prophet Muhammad’s (pbuh) traditions (referred to as Sunnah), and Islamic jurisprudence (Fiqh). Death is acknowledged as an inevitable part of one’s soul, with specific practices to honor the deceased. The Qur’an reminds believers of death’s certainty and the afterlife’s promise:

Every soul will taste death. And you will only receive your full reward on the Day of Judgment. Whoever is spared from the Fire and is admitted into Paradise will ˹indeed˺ triumph, whereas the life of this world is no more than the delusion of enjoyment.
(Quran, Surah Al-Imran: 185)

Islamic funeral practices, outlined in five stages, emphasize swift burial, respect, and minimal disturbance to the body, including many elements suggested for a green burial. 

1. Confirmation and Washing of the Body: After confirming death, the deceased is cleansed on an inclined platform. Rituals like ablution are performed using clean, preferably scented, warm water, while ensuring modesty with proper covering.

2. Shrouding of the Body: Men are wrapped in three pieces of white cloth, women in five, with specific layers and sequences to maintain dignity even after burials.

3. Congregational Prayer: A prayer seeking pardon for the deceased follows, held at the masjid and attended by as many Muslims as possible for greater rewards.

4. Funeral Procession: The body is carried calmly and respectfully to the cemetery, with mourners walking in silence, avoiding music or excessive weeping.

5. Burial: Graves are simple, facing the Qiblah, with the body placed on its right side. Elaborate grave markings and rituals are avoided to maintain humility. The burial occurs locally and as soon as possible, with coffins used only if required by local laws.

Islam discourages the long-distance transportation of the deceased, preserving environmental resources otherwise spent in transportation. Not only does this reduce the carbon footprint associated with long-distance transport, but it also additionally reinforces a sense of community within the local environment. Likewise, Islamic funeral practices discourage playing music during processions, thereby reducing noise pollution and maintaining the solemnity of the occasion. 

The conservation of resources extends to the burial site. Islam emphasizes avoiding the use of coffins, cement for plastering and building sophisticated tombs. This promotes natural decomposition while supplementing the soil, supporting the local ecology and aiding the survival of other vital species. Beyond the important value to the environment, these hybrid practices also hold significant symbolic meaning. Demonstrating a profound recognition for the interconnectedness of life and the environment, and understanding even in death, the effect on the planet is profound.

How Other Burial Practices Compare

China, the world’s most populous country, had nearly six million bodies cremated in 2021, burned in 7,000 thousand crematories in the country. This translates to about 58% of the deaths ending in cremation. This widespread cremation process greatly exacerbates the emission of many kinds of hazardous air pollutants (HAPs), further highlighting concerns about air quality in the region and health risks to the local population. A thorough emission data collection of these pollutants was created for the period 1990-2012, and future emissions patterns up to 2030 are estimated and according to the analysis, overall emissions would continue to rise steadily. Furthermore, HAP emissions are projected to increase by 3% annually until 2030.

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

The burial of caskets with arsenic-treated wood and formaldehyde-based embalming fluids can also further harm the environment. Arsenic and formaldehyde can leak into ground water, affecting aquatic life and risking polluting drinking water. Even the most basic of Western burial processes run the risk of harming the environment. This differs vastly from objects Islam promotes using during burials. Ḥanūṭ has been used in the time of the Prophet Muhammad (pbuh), referring to the use of oil or natural ingredients to cleanse and slow the decomposition process.  The mixture could have ingredients like lime, sandalwood, camphor, and other plant oils. Muslims also do not typically use caskets at all, many of which have been treated with harmful chemicals. Today some Muslims use a casket-like box to carry the body to and from the burial site, but typically refrain from putting the box underground.

In order to continue the commonality Muslims have in burial processes, there must be intentionality behind preserving the tradition and ensuring any new materials introduced to the process coincide with Islamic law.

How Can Islamic Burials be Made to be More Green?

One of the most encouraging developments in the field is the use of biodegradable shrouding materials. In recent years, some newer shrouding practices often involve materials that are not environmentally friendly, such as the rise of synthetic fabrics replacing natural ones that are biodegradable. Materials like cotton offer an alternative that supports both traditional and ecological values. 

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

A natural fiber, cotton decomposes more readily in the soil, minimizing the environmental impact of the burial process. The principle of simplicity in Islamic funerals also extends to this process. Every Muslim, regardless of social status, is shrouded in plain white cloth, devoid of sewing, cosmetics, or jewelry. This uniformity highlights equality and removes the environmental impact linked to creating and disposing of elaborate burial clothing. The use of these plain, unadorned shrouds ensures that the decomposition process is unhindered, facilitating the natural return of the body to the earth.

Involving Communities In Keeping the Tradition of Islamic Burials Alive

Change, even for environmental benefits, can be met with resistance, especially within communities deeply rooted in tradition. Educating the community about the environmental impact of current practices and the benefits of sustainable alternatives is crucial. Religious leaders and scholars play a pivotal role in this, as their endorsement can significantly influence community acceptance. Ensuring that any changes are in strict accordance with Islamic principles is vital to maintaining religious observance and community trust.

As modern environmental concerns grow, adapting these traditional methods while ensuring community acceptance and adherence to Islamic principles is essential. By balancing tradition with sustainability, Islamic burial rituals provide a meaningful example of how cultural and religious practices can contribute positively to environmental stewardship.

Additional research by Halima Salah.

The post The Soulful Elegance of Islamic Green Burial Practices appeared first on Muslim Climate Watch.

After graduating from the University of Maryland focusing on environmental science, his career has primarily been within the government sphere. Ingram was a policy advisor in Resiliency and Sustainability for the State of New York, focused on transitioning the state’s real estate and transportation assets to meet the governor’s greenhouse gas emissions reduction goals. Before that, he worked in the project management unit of New York City’s mayor’s office, focusing on infrastructure and sustainability-related projects. 

Ingram’s identity as Muslim fuels and feeds off of his work, but it’s not often that he comes across people like him in his work – not just Muslim, but people of colour, in general. In his previous position at the state level, working in the governmental end, he was, from what he remembers, one of three non-white people within the entire policy space in the state of New York. “This…space has been very much dominated by a particularly educated group of people, which is not bad in any sense, but it definitely can lend towards a feeling of being kind of an outsider, and a lot of code switching… there are others that are at least some-what interested in this field, but they’re definitely far and few between.”

Ingram underscores his identity as a Muslim fuels his work. He notes that addressing the climate crisis and being Muslim aren’t inherently independent of each other, and that ultimately it depends on one’s own moral principles. In fact, caring about and pushing against the climate crisis should be something well-aligned with Islamic values.  “As a Muslim, my moral guidelines are…tied towards a moral principle that is outside of the self and outside of the individual.” Whereas, individualism, he believes, feeds a narrative that contradicts a potential ‘solution’ to the climate crisis. “For us, especially in America, it’s kind of contradictory since we are a nation ‘of pick yourself up by your bootstraps.’ It’s all about focusing on yourself.” 

Another symptom of individualism is the rise of climate depression and climate anxiety with people feeling overwhelmed, and even individually responsible, for climate change, especially as the world has enacted deadlines from which we cannot return once exceeded. But as a Muslim, Ingram pushes for perseverance above those feelings. “As much as I understand people’s anxieties when it comes to what’s happening, we people have been through, in my opinion, much worse historically,” He says. 

“We don’t just sit around and wait for other people to solve our problems,” Ingrams says adamantly. “We’re not cowards; we continue fighting, pushing, and continuing to do what we need to do… For me, Islam is not only a comfort, but it’s also a driving force.” Here he mentions the hadith: 

Anas ibn Malik reported that the Prophet, may Allah bless him and grant him peace, said, “If the Final Hour comes while you have a shoot of a plant in your hands and it is possible to plant it before the Hour comes, you should plant it.“
{Sahih (Al-Albani), Book 27}

When it comes to a full-fledged solution to the climate crisis, Ingram doesn’t carry an antidote in his pocket. His beliefs do, however, stem from the idea that Islam in itself provides constant solutions. “When you come from being a student going to university, you have a very idealistic idea on how to solve things— just use this technology or use this principle, just push for this sort of thing,” Ingram says. “But when you start really understanding the intricacies of how policy, government and law work, you start understanding how complicated it is. In reality, the deeper you go into it, the more reality kind of strikes in that the climate crisis is not as much about a technological problem or an ideas problem. It’s more of an ideological and philosophical failure.”

As Muslims, the principles followed adhere to a climate-conscious mindset and moderation in consumption. Contrastingly, governments are built on principles of scaling at such alarming rates that are contradictory to our beliefs. “Individualism is the driving force of many of our ideologies and governments,” Ingram presses. “When you start really thinking about a lot of our problems in the world right now, especially in the developed world, it is basically the fault of these beliefs that essentially prioritize our immediate… individual wants rather than the collective goods. As Muslims, we’re not supposed to be thinking that way.”

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

Taj notes that urging corporations to take actions that might reduce their profits or individuals to sacrifice their wants results in immediate pushback. He notes this at play in the backtracking of the congestion pricing policy in Manhattan, a push to tackle the city’s traffic congestion by charging drivers for driving within one of the most dense areas of New York. It was shelved indefinitely after consideration, despite the concept being proven to work in other cities. 

“A lot of people like their cars. They like their freedom. They like to go wherever they want to go, whenever they want to go, however, they want to go in a nice individualized transportation sphere, which in many ways is understandable, but in a lot of ways, not everyone can do that.” The money made from the project was intended to go towards reviving New York’s crumbling subway and bus infrastructure and systems.

Ingram believes, “the public and private sphere are not going to solve this, that has become a moral sort of problem, and that the systems that we operate in effectively remove any ability to solve it because, in itself, people continue to focus on their own wants and needs.”—again, a general contradiction to core Islamic principles. 

Instead, he believed we essentially need “a bottom-up approach, a movement, an idea. An approach of people individually deciding to reduce their consumption. To essentially reduce the overall importance of their materialistic ideas and implement that on their own, meaning that it’s not done by the government who is telling them what to do. It’s something that they collectively, and mutually decide on what to do. Which once again requires a moral framework.”

“Because this world is temporary and the afterlife is eternal…Islam and the Islamic frameworks of collective responsibility… is that solution.” Ingram says, pushing that Islam is the ultimate solution to addressing the climate crisis. 

The post A Climate Professional’s Insight on Islam & Climate appeared first on Muslim Climate Watch.

Fortunately, many ventures can benefit the ever-growing community of Muslim women in the West. Yet, implementing the ideas many girls have to expand their communities can be challenging alone. Muslim Girls Doing Things, or MGDT, of which Fatima is a dedicated member, is bridging the divide between societal initiatives and the barriers that stop girls from simply making friends. Their nonprofit status and growing interest allow them to explore different avenues of sustainability, including sustainable modest fashion initiatives and fostering a healthy connection to Allah and the community. 

After college, Muslim girls sometimes struggle to find sisterhood. Where it was previously easy to join random MSA events on-campus or cultural clubs, post-education life can feel like an empty void of loneliness and alienation from the community. In Kansas City, Missouri, MGDT creates safe spaces for Muslim women to meet others and gain a new sense of sisterhood. 

On March 31st, MGDT hosted a Modesty Pantry—an open sustainable modest fashion event for women to ‘purchase’ modest clothes, abayas, dresses, skirts, hijabs and prayer outfits. The clothes were collected via several clothing drives urging people to clean their closets of items they hardly wear or never worn. 

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

“It’s like killing two birds with one stone,” Fatima says, “getting rid of the hoarding of these clothes that would probably end up in a landfill somewhere, and then taking care of these girls who really need these clothes that might not be accessible to them.” She describes the items they collected, saying there were new bags, shoes and even clothes with tags still attached. The need for the Modesty Pantry event, supported by the University of Missouri Kansas City’s MSA and Somali Student Union, is driven by core issues plaguing the modest fashion industry, limiting the options for Muslim women in the West to access modest sustainable clothing.

During the pantry, attendees were given a limit of 5 pieces of clothing and 7 scarves. There was also a ‘Need Love’ section, from which unlimited clothes could be taken, comprising clothes that required minimal fixing due to minor stains or small tears. The event was largely ‘pay-what-you-can’ so that no woman would be singled out based on her financial status. Any funds collected would go towards fundraising for a retreat this upcoming year. MGDT previously held an all-women retreat focusing on reconnecting with Deen. The retreat also focused on building sisterhood and Rahma, or mercy, with each other. They held Islamic skits, prayed and read the Quran together, and spent plenty of time outdoors.

Fatima shared stories of women at the retreat who opted to buy clothes overseas due to the exorbitant prices in the U.S. The modest clothing available locally, together with the rest of fast fashion clothing, is typically made of materials harmful to the environment and fuelling a global waste endemic. Yearly, between 80 and 100 billion new clothing garments are produced globally, but the world produces 92 million tons of textile waste annually. 17 million of those tons are directly from the U.S.

Read More: Seed-Saving and Community Initiatives Connect Cultures in Metro-Detroit

Fatima adds on to highlight how marketing also drives over-consumption. “When businesses offer ‘buy one get three free,’ I’m not sure we necessarily need that… I think there’s a lot of room for improvement when it comes to marketing and the way that they market their clothing.”

Fatima hopes that more conversations continue around modest fashion and accessibility. “I hope that when people see the Modesty Pantry, they feel inspired to act on that,” she says, hoping that girls are motivated by this initiative to embrace sustainability and start their clothing drives, swapping with friends and reaching out to those in need, like recent converts, women with less funds, or international students. MGDT hopes to release a guide for community members interested in taking similar initiatives in their towns and cities. Fatima shared how Amaal Sheikhadan, a licensed social worker and board member of MGDT, aims to make the initiatives reproducible by anyone who wants to participate. 

Initiatives like the Modest Pantry and sustainability programming foster environmental stewardship, and more importantly, allow the community to serve Allah through ibadah (worship) and charitable giving. “There’s a lot of work to be done,” Fatima says, “but I’m very inspired and very hopeful. I think that Allah gave us all the capacity to be able to make the changes that we want to see in the world.” 

Read More: Fasting from Consumerism: How to Embrace Minimalism

Fatima Mohamed can be found on Instagram and Tiktok as @ummyoms

MGDT can be found on Instagram as @muslimgirlsdoingthings

The post Modesty Pantry: Bridging Sustainability & Muslim Sisterhood appeared first on Muslim Climate Watch.

Geometric Elegance and Aniconism: A Spiritual Tapestry

Geometric designs are a strong focal point in Islamic architecture. The geometric elements, at its core, are inspired by inherent occurrences within flora and fauna. The rise in popularity of these elements stemmed from the idea of aniconism in Islam– the prohibition of images of humans or animals. This stems from the belief that human attempts to replicate Allah’s intricate living creations are wrong. Some illustrations of humans were added to Islamic manuscripts, given that the images were drawn to support the text and not stand alone from it. 

At its core, architects implemented the geometric designs not to copy nature, but to reflect its intricacies and build an appreciation for the natural world, even if direct motifs were not visible. Praised by some as Islam’s ‘universal language,’ the designs incorporate elements of cosmology, philosophy and order. 

Reflection of the cosmos is further achieved by Muqarnas, a distinctive feature of Islamic architecture. The style is defined by its honeycomb vaulting and stalactite appearance, both aspects found in nature. The microcosm reflects the macrocosm, urging viewers to look above themselves both literally and figuratively. The mathematical precision of the Muqarnas design embodies cosmological precision and the wonder of Allah’s vast creation, even within the indoor confines of a masjid. 

The Natural Essence of Masjids Worldwide

Flora, fauna and cosmology are core elements of Masjids worldwide through natural implementation. Sunlight, as a natural source of light, enables places of deep reflection to invite the outside world in. Sahn, or courtyards most often found in masjids, are a classic and timeless way to ensure natural light flows through space. Large windows and doors allow wind to flow naturally, creating energy-efficient conditions. This can be found in unique varieties of architecture within the Islamic world, such as the Sultan of Ternate Mosque. Courtyards also supplement low humidity levels and high wind velocity.

Water: Symbolism and Purity in Islamic Architecture

Water carries meaning within Islam, symbolizing purity. Without wudhu, or the ritual cleaning of oneself with water before prayers, the prayers are invalidated. Symbolically, water is brought up in hadiths as a metaphor for the importance of prayer:

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “If there was a river at your door and he took a bath in it five times a day, would you notice any dirt on him?” They said, “Not a trace of dirt would be left.” The Prophet said, “That is the parable of the five prayers by which Allah removes sins.”
Source: Ṣaḥīḥ al-Bukhārī 528, Ṣaḥīḥ Muslim 667

Allah’s benevolence is also mentioned fervently in relation to miracles sent down by him through the mention of rivers, seas, fountains, springs, rain, hail and clouds.

وَٱللَّهُ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَآ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّقَوْمٍۢ يَسْمَعُونَ ٦٥
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.
(Quran, 16:65)

Thus, it seems obvious to portray water within and throughout masjids. Many of the aforementioned sahn have flowing water for wudhu stations.

Masjids as Beacons of Sustainable Design

As masjids around the world continue to stand as symbols of faith and community, they also serve as beacons of sustainable design and environmental stewardship. The Cambridge Central Mosque embodies these core ideals. Incorporating modern aesthetics with locally generated energy, the masjid is one of many created with sustainability in mind. Masjids like the one in Cambridge serve the environment and the community simultaneously through methods like water irrigation, photovoltaic cells, and prioritization of green transport to serve the ideals of modern-day worship.

 The timeless principles of Islamic architecture offer valuable lessons in harmonizing human structures with the natural environment, reminding us of our responsibility to protect and cherish the world around us.

The post Unveiling the Secrets of Nature and Islamic Architectural Brilliance appeared first on Muslim Climate Watch.

Green Ramadan: Kori Majeed’s Vision for a Sustainable Islamic Practice

Although the intersectionality of Islam and sustainability is clear, some work to make sure Muslims in their community actively bring the two together. Kori Majeed, Founder of Green Ramadan and Chair of the Green Team at Masjid Muhammad in Washington, DC, views sustainability as a revival of the sunnah, or practices, of Prophet Muhammad ﷺ. 

Spearheaded by Majeed, Green Ramadan that aims to inspire Muslims to ‘eat mindfully and tread lightly’ every Ramadan. “Some Muslims feel that they cannot fully connect with the environmental and climate justice movement because of its exclusion of the heartwork that needs to be addressed alongside healing of the natural world. Sustainability and environmental justice is part of our deen and the way of our Prophet ﷺ, and we must bring our spiritual capacities to the table in order to do this vital work,” Majeed says.

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

“The experience of being Black Muslim gives us a unique untapped perspective. I see this in the way Ibrahim Abdul-Matin’s book has been able to touch the hearts of Muslims of many ethnicities around the globe.” Abdul-Matin describes a pivotal moment in his climate awakening within his book, Green Deen. On a hiking trip, his father told him the saying of the Prophet Muhammad (pbuh): “Wherever you may be at the time of prayer, you may pray, for it (the Earth) is all a mosque.” 

Majeed compares her environmental work to practicing archery. “My intention is the arrow. My work is pulling the bow string back. Allah knows best where the arrow will land.” Majeed heavily expresses having trust in Allah and relying on his mercy. “I believe in climate qadr, in that we are experiencing the decree of Allah. It happens over and over in the Quran: Allah sends signs to nations, signs in the universe and within themselves,” Majeed says. “Will we heed the abundance of signs? Experiencing extreme weather events can lead us into despair or anxiety because of the uncertainty of our individual and collective future. I prefer to lean into hope for Allah’s mercy and that Allah promises relief after difficulties and trials.”

Black Muslims in America are undoubtedly excited about environmentalism, but may not receive much attention. “The Black Muslims I interact with are generally excited about how our faith promotes sustainable living,” Majeed says, “However, our communities usually do not have the resources to make infrastructure changes and improvements because of other pressing issues. It takes money to be green when the infrastructure of consumerism makes it easy to be wasteful.” 

The infrastructure of consumerism is well-built. The healing that many Black Muslims in America want to happen in the environment as a whole often starts close, within themselves and their homes.

Malika Pham Champions Sustainable Living, Starting With Her Oasis

As a Black Muslim in America, Malika Pham uses social media to share her sustainability practices and lifestyle. Nature is a part of her everyday life, and as a mother of three homeschoolers, she realized she had to establish handling waste in a sustainable way as a foundation for her children. 

Pham has her own at-home “green oasis,” with fig, pomegranate, olive, lemon, Asian pear and nectarine trees. “If you look at the majority of Black Muslims in America, if they never actually experienced that (sustainable lifestyle), then it’s going to be foreign to them, even if it may be part of who they are three or four generations back,” Pham says, citing her time growing up in a nature-forward environment. 

Read More: Fasting from Consumerism: How to Embrace Minimalism

“Black people were the kings and queens of making do… but there are so many other hurdles to get to that freedom,” Pham explains. For Black people living in an American capitalistic economy, the focus is primarily towards enduring constant challenges. 

“There are so many other things that Black people are dealing with… it’s about survival. I think a lot of us are in survival mode and have been, so we do our best at what we can. There’s also another side to it, that Black people don’t ever get credit for having sustainable practices, which we have out of necessity,” Pham says. Reusing and reducing have long been a core aspect of the Black community’s fortitude. Despite this, one out of every five Black households is victim to acts of food apartheid. These households are subject to living in ‘food deserts’ where access to fresh food is sparse. 

Traditional African American cooking practices originated from the incorporation of left-over and scrap foods from ingredients seen as ‘less than’ in the culinary world. “We have a big culture of zero-waste and non-Black people are sharing this as a ‘new idea’ when we’ve actually been doing this for some time now. We just haven’t capitalized on it because it was what we had to do,” Pham says.

The inverse of the issue remains to be prevalent. Pham cites the financial issues Black people experience as the cause of some difficult decisions, such as succumbing to fast fashion practices that harm the environment. “There are systemic blockades geared towards Black people, like home ownership and not being able to afford a place where you afford to grow anything of your own,” Pham says. “Everything comes at a cost.” She hopes to use her growing platform to normalize environmentally conscious efforts like thrifting, gardening and low plastic use in masjids.

The focus on disconnected aspects such as polar ice caps melting or only animals deep within nature being affected pulls away from issues closer to home. Climate change is affecting urbanites right under their noses. 

Ahlam Osman Addresses Climate Challenges In Urban Environmental Advocacy

Ahlam Osman, a Somali environmental activist based in Oregon, addresses the strife Black Muslim Americans face in the realm of sustainability. “I think we need more Black Muslims in the field of city planning and design… we need to be in these decision-making and leadership roles. This field, and really environmental sustainability-related fields, are heavily dominated by whiteness, so essentially our cities are being built without our communities in mind,” Osman says.

Osman works with Faithfully Sustainable, a community organization working to bridge the Muslim faith with sustainability. She’s also a part of Somali Empowerment Circle, an organization that serves and empowers Somalis in the Portland Metro area. The SEC also partners with architectural designers to ensure homes are built with immigrant and multi-generational families in mind. 

Climate change disproportionately affects Black communities. “When you look at urban environmental issues, such as the lack of walkability and green spaces in predominantly black and brown neighborhoods… These are problems that environmental advocates account for,” Osman says. 

The Ongoing Narratives of Black Muslim Americans

Black Muslim activists and authors like the late Ibrahim Abdul-Matin continuously show conviction in their own faith. There is a lot to learn from Muslims who fearlessly anticipate Allah’s plan when already tested with difficulty. There is no better legacy to learn patience from than those who have been tested the most. 

The monolithic view of Black Americans as victims of climate change reduces the actuality of their long-withstanding efforts towards a naturalistic lifestyle. Spirituality within the Black Muslim community is a repetitive theme in both understanding and coming to terms with the climate’s trajectory. 

Malika Pham is a community member. | Instagram: @_malika_yasmin_

Ahlam Osman is an environmental activist. | Instagram: @ahlam.jpeg

Kori Majeed is the founder of Green Ramadan. | email: kori@greenramadan.com | Instagram: @greenramadan

The post The Eco-Conscious Journey of Black Muslim Americans appeared first on Muslim Climate Watch.