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

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

Pakistan’s Informal Recycling Sector and Greenwashing

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

Zille Huma – Sustainable Fashion Production in the Global South

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The conflict between two rival military groups, the Rapid Support Forces (RSF) and Sudanese Armed Forces (SAF), is exacerbating existing famine and environmental damage in a war fuelled by natural resource exploitation.

Climate change contributed to this conflict, and this conflict is contributing to climate change. 

Terrible weather conditions, reduced seed quality, and a lack of rain caused many Sudanese farmers to migrate to cities in search of work. This has only increased desertification and resource scarcity, resulting in armed conflicts over the control of crops and water.

Farmers who migrated to cities had traditional methods of managing desertification, such as planting gum arabic trees, practices now declining due to extreme weather and increased violence.

These trees, the source of a crucial ingredient in a range of everyday products, are currently being looted by the RSF to fuel the war, thus further contributing to desertification and degradation.

Middle East Eye reported that a staggering 70% of the world’s gum arabic supply comes from Sudan, with a recent UN report saying $14.6m worth of the supply was looted by the RSF – an accusation the military group denies.

But looting gum arabic trees is only half the environmental degradation taking place.

Relentless and continuous gold mining is further destroying the land, damaging health, and funding weaponry to fuel the conflict.

Both militaries, the RSF and the SAF, are accused of funnelling an obscene amount of gold to the UAE and Egypt in return for weaponry and military assistance.

Sudan filed a case against the UAE at the ICJ in March, accusing the country of breaching the Genocide Convention by supporting the RSF, known for its widespread sexual violence against civilian women and children.

The UAE strongly opposes the ICJ case, calling it “nothing more than a cynical publicity stunt”, and said they will seek immediate dismissal.

Despite this, Sudanese activists call for a boycott of the UAE, including gold and Emirati-funded institutions. 

This fight over gold resources existed between the military factions before the civil war began, and is a main driver of the conflict itself. Military groups smuggling tonnes of gold out of Sudan only prolong and exacerbate the fighting. 

Gold trade is a multi-billion dollar sector which is primarily unregulated and contributes to 70% of Sudan’s exports. 

Not only are small Sudanese mining communities exploited for this gold mining, but the mercury and cyanide used to extract gold are bleeding into rivers, poisoning people’s health, and destroying habitats, trees and farmland. 

Due to flooding last year, these toxic chemicals reached as far as the Nile River. 

And this extreme climate event washed mercury and cyanide from the gold mines into drinking water and irrigation sources in North Sudan, poisoning communities and degrading whole ecosystems. 

Crops and farmland flooded with toxic chemicals further contribute to resource scarcity and exacerbate the armed conflict as militias fight over limited subsistence.

Furthermore, militaries contribute to more than 5% of global emissions, demonstrating the sheer scale of environmental destruction caused by war.

Read more: Sandwip: A Drowning Land and the Sufi Spirit

In this way, a vicious cycle commences. Climate change leads to resource scarcity, which leads to conflict. And conflict is fuelled by looting and mining, which causes environmental degradation, thus contributing to climate change.

Consuming ethically is a small way to cut off this cycle. This includes boycotting gold from sources fuelling war and conflict in Sudan, and ensuring the products we eat, drink and wear contribute towards sustainable practices. 

Alongside personally consuming ethically, Muslim communities must put pressure on global corporations and governments to ensure they import gum arabic and gold from Sudanese communities rather than militias. 

Allah says in Surah Baqarah:

“Eat and drink the sustenance God has provided and do not cause corruption in the land.” 

By appointing man as God’s Khalifa (steward), Islamic teachings promote the protection of the Earth, the conservation of water sources, and responsible consumption practices. 

The Earth is a sacred trust, or amana, given to humankind, and this conflict is destroying people alongside forests, rivers and wildlife.

Therefore, consuming products which poison the Earth through mining and deforestation are forms of fasad (corruption) explicitly condemned in the Qur’an.

Even contributing to the destruction of trees through gum arabic and illicit mining practices is a form of corruption, as preserving and planting trees is sunnah. 

The Prophet Muhammad (peace be upon him) 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.” 

When taken literally, this showcases how even in the darkest hour, mankind has a profound responsibility to protect and nurture the Earth.

We must step up to advocate for long-lasting peace in Sudan to protect the people and the land.

The post Sudan’s Tragedy: War, Resource Plunder, and Climate Crisis appeared first on Muslim Climate Watch.

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

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

وَهُوَ ٱلَّذِى جَعَلَكُمْ خَلَـٰٓئِفَ ٱلْأَرْضِ

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

(Quran, 6:165)

Climate Crisis, Justice, and our Responsibility as Khalifa

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

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

Practical Acts of Environmental Sadaqah

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

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

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

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

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

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

Implementing Sadaqah in Our Lives

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

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

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

The graves of our forefathers, stretching under the cool shadow of palm trees, where we prayed in silent remembrance, are now underwater, their grave markers worn away by the relentless currents. The monsoon is unkind to the dead. Yet, those who brewed this storm, the architects of profit and the barons of carbon, sit comfortably in their high towers, toasting to the weather they funded. 

Although I was born in New York City, some of my childhood was nurtured by the rhythm of those very tides. Sandwip is not just an island; it is the heart of our heritage, where spirituality and earth are inseparable. My family, as with every family here, has practiced the teachings of Islamic Sufism for generations. Our island throbs with the teachings of love, humility, and oneness with mother nature. Yet now, the exact nature seems revolting against us, controlled by those who dwell in towering skyscrapers above, manipulating the weather as if they’ve burrowed under her skin. 

The waters are reclaiming what was ours by right. The floods come farther inland every year, consuming houses, crops, and markets. Cyclones tear through our villages with a fury that leaves behind only scattered debris and pale bodies. The Meghna River, once a source of nourishment, now eats away at the land inch by inch, pushing families inland until there is no place left to flee to. 

With each storm, more graves are lost beneath the encroaching water, carrying away the past of the people who tilled this land with their hands, prayers, and sacrifices. Rice fields that once bloomed with rice are poisoned, their fertility vanishing like a memory growing old. The water rises, the land falls back, and the people, my people, cling desperately. 

Islamic Sufi Teachings and the Path to Restoration 

Despite such destruction, our faith is not inundated. When faced with loss, we look to the teachings of Sufism, which tell us that annihilation is not the end but a simple transformation. If the waters have been taken from us, we must give back to the earth. Sandwip can be healed through the lens of Islamic Sufi teachings: Tawheed, Sabr, and Barakah.  

Tawheed (the absolute oneness of God, affirming all creation comes from One God) in Islamic Sufism teaches that nature is not separate from us; it is an extension of the divine. The earth, the trees, the rivers, they are all sacred. To harm them is to harm ourselves. To heal them is an act of worship. Sabr (patience and resilience) refers to our ancestors who built their lives on patience. We do not despair; we adapt, as our ancestors did before us when faced with adversity. We do not fight nature; we learn to move along with it, to yield to its power and to act in cooperation with it. Lastly, barakah (blessings through good works) refer to planting a tree, cleaning a river, and rebuilding what was destroyed. These are not just acts of survival but acts of worship. In Sufism, making the land alive is a path to divine blessings. Below are just a  couple of ways to apply Sufi teachings to nature: 

• Reforestation and Mangrove Conservation: Trees in our faith represent mercy. Therefore, by reforesting the mangroves along the shores, we can slow the erosion and save homes from the storms. Every tree that we plant is a prayer that we sow into the earth. 
• Community-Based Restoration: Sufi teachings also emphasize the need for collective action. We can rebuild what has been devastated, not individually, but as a brotherhood bound together by faith and patriotism, through community-based conservation initiatives. 
• Sustainable Agriculture and Water Conservation: Land is tired, maybe, but not dead. With organic farming methods and rainwater harvesting, we can restore its energy as our ancestors did when they first cultivated this island. 
• Sacred Protection of Nature: The rivers and trees are not just resources; they are beings of God. By including environmental education in our mosques and madrasas, we can have a generation that will think safeguarding nature is an act of worship. 

Sandwip is not just sinking; it is screaming to us. It screams to us for our hands, our prayers, and our actions. Climate change has taken much from us, our homes, our heritage, and even the graves of our fathers, but it has not taken our faith. As long as we hold fast to the teachings of our Sufi forebearers and have faith in the oneness of creation, there is hope. 

The waves don’t ask permission, and neither do we. We will rise, we will rebuild, and we will reassert our land, for Sandwip is not a location. It is a spirit, contained within the hearts of the people who refuse to let it be destroyed. 

The post Sandwip: A Drowning Land and the Sufi Spirit  appeared first on Muslim Climate Watch.

1. Yasmeen Lari

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

Image Credit: BBC News

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

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

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

2. Sumaira Abdulali

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

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

Image Credit: Sachinvenga via Wikimedia Commons

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

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

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

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

3. Syeda Rizwana Hasan

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

Image Credits: Wikimedia Commons

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

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

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

4. Afia Salam

Image Credit: TEDx

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

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

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

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

5. Fawzia Tarannum

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

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

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

Image Credit: TERI University

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

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

The post 5 Trailblazing Muslim Women Fighting For Climate Justice In South Asia appeared first on Muslim Climate Watch.

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.

Globally, meat consumption is rising and Muslim communities in the West are not exempt. In the U.S., the halal meat market is expected to grow by over $21 billion by 2029, driven by increased accessibility and demand. In the UK, British Muslims comprise a small percentage of the population but account for 20% of the country’s lamb consumption. Yet this ease of access has moved meat from a luxury for special occasions to a daily staple, bringing significant consequences for public and planetary health. Higher consumption of red and processed meats is linked to increased risks of chronic diseases and is associated with high levels of saturated fats and cholesterol. Meat production also contributes to 60% of food-related greenhouse gas emissions, driving global warming and climate disruption.

Islam offers a way of life centred on balance and mindfulness which should be practised in our meat consumption. The Prophet Muhammad ﷺ did not eat meat daily. Rather, it was consumed occasionally – a luxury, not a necessity. His diet was simple and plant-inclusive, built around grains, dates, fruits, and dairy, with meat reserved for special occasions.

The Prophet ﷺ said:

“Be moderate and adhere to moderation, for there is no one among you who will be saved by his deeds.” 

(Sunan Ibn Majah 4201, Book 37, Hadith 102)

This principle of moderation (wasatiyyah) applies to spiritual life as well as to our everyday practices, including what and how we eat. 

Plant-based diets have been mainstreamed in response to high meat consumption to reduce public health risks and environmental impact. While there is no universally agreed-upon definition of the term, it is often used to refer to diets primarily including unprocessed plant-based foods, such as vegetables, fruits, and whole grains. Plant-based diets are also associated with vegan diets, which exclude all animal products, and vegetarian diets, which exclude meat, fish, and poultry. 

Plant-based eating is not just a health trend, but a part of a holistic lifestyle that reflects Islamic principles. Islam doesn’t only ask us to eat what is halal (permissible), but also what is tayyib (pure, wholesome, and ethical). Research consistently shows that plant-based diets help lower the risk of heart disease, strokes, obesity and diabetes – all non-communicable diseases increasingly affecting minority communities. Not only this, but plant-based diets also have the potential to reduce greenhouse gas emissions, land use, and water pollution by up to 75% compared to meat-heavy diets. This calls us to reflect more deeply on how our food is sourced, produced, and consumed, especially in the context of our responsibility to care for ourselves and the environment. 

The Messenger of Allah ﷺ also said:

“The world is beautiful and verdant, and verily God, be He exalted, has made you His stewards in it, and He sees how you acquit yourselves.” 

(Sahih Muslim)

As stewards of the Earth, our everyday habits, including our diet, play a vital role in preserving the natural world entrusted to us. This also prompts reflection on whether meat produced in factory farms, where animals are raised in confined, stressful, and unnatural conditions to meet high demand, can genuinely be considered tayyib. Modern industrial meat production falls short of the ethical standards embedded in Islamic teachings. As the demand for halal meat continues to rise, maintaining halal and tayyib standards becomes increasingly difficult for mass production. While the method of slaughter may be halal, the treatment of animals throughout their lives often contradicts Islamic values of mercy, compassion, and care.

Quranic verses and hadiths remind us of our responsibilities to all living creatures:

“And there is no creature on [or within] the earth or bird that flies with its wings except [that they are] communities like you…”

(Quran 6:38)

“A good deed done to an animal is as good as doing good to a human being; while an act of cruelty to an animal is as bad as an act of cruelty to human beings,”

(Mishkat al-Masabih; Book 6; Chapter 7)

Eating consciously by choosing halal and tayyib food is part of honouring our role as stewards of the Earth that Islam calls us to uphold. Environmental realities are already pushing us to reconsider long-held traditions. In Morocco, for example, King Mohammed VI urged citizens to refrain from performing Qurbani (animal sacrifice) during Eid al-Adha this year due to a severe seven-year drought and a significant shortage in sheep herds. This decision reflects how environmental decline impacts food availability and spiritual practices, reminding us that sustainability is not a distant concern but a present and urgent reality.

Eating more plant-based food during Ramadan does not mean abandoning tradition, but returning to the Sunnah of moderation. Seasonal vegetables, whole grains, dates, and fruits are not just healthy choices, but faith-based ones. Whether by eating less meat, supporting local ethical producers, or incorporating more plant-based meals, every choice becomes a step toward a more balanced, just, and spiritually grounded lifestyle of consuming. It is also important to acknowledge that making sustainable and ethical food choices is a privilege not available to everyone as structural inequalities, affordability, and availability may hinder access to fresh, wholesome, and ethically sourced food. For those of us who do have the means and access, these choices carry an even greater responsibility – to consume with compassion, to share with others, and to advocate for food security in all communities. 

The post Sacred Sustenance: Embracing Plant-Based Choices This Ramadan appeared first on Muslim Climate Watch.

Image provided by Adeline Rawlings

“The Women’s Leadership Program has been a catalyst for my growth as a student at GW,” shared Samaa Afoke, a freshman studying Public Health at GW currently enrolled in the WLP– a year-long program where first-year students live together on GW’s Mount Vernon Campus and benefit from close contact with faculty and women in leadership roles. The program includes a weekly interactive symposium offering the young students the opportunity to explore the development of advancing women in leadership roles across various sectors. 

The Leadership for a Sustainable Future Panel included engaging discussions on the professional journey in sustainability of the four women leaders joining the panel, from their freshman college year to their current career point. 

When asked about the critical skills needed to become leaders for a sustainable future, despite belonging to diverse backgrounds ranging from environmental economics and law to faith-based climate action, the reflections shared by the panellists underscored the same message: building coalitions across sectors and groups, offering particular care to communities most vulnerable to the climate crisis by listening and amplifying their voices, building relationships and allies for a just and sustainable future, and becoming expert communicators—be it writing effective emails or attentively engaging in 5 am Zoom calls. 

Image provided by Adeline Rawlings 

“The panels have exposed me to so many incredible female leaders like Nazish and honed my leadership and professional skills. Hearing from panellists across diverse fields like the federal government and university leadership has inspired me to explore a wider range of career opportunities,” emphasized Afoke. 

Adeline Rawlings, another freshman student in the International Politics cohort of the program, underscored the weekly symposia’s positive impact on discussing intersectional women’s leadership topics, while also offering an excellent opportunity to network with speakers joining them. “I have gained insightful knowledge tonight about the impact of global politics and policy as well as current strides towards environmental justice,” shared Rawlings.

Women have a vital role in leading sustainability efforts. Whether starting a non-profit for climate justice or offering pro bono legal workshops to grassroots community leaders on the frontlines of climate crises, women across the U.S. and globally are taking charge of initiatives and movements to weave an equitable, inclusive, and just future for all. 

“As the primary caretakers of humanity, [women] have an immense influence on a generation’s view of climate and climate issues. Women bring their knowledge and expertise in leadership to climate justice as they influence policy, mobilize grassroots initiatives, and drive transformative change that ensures environmental policies are inclusive and just,” shared Afoke. 

The post Women Leaders in D.C. Are Taking Charge for a Sustainable Future appeared first on Muslim Climate Watch.

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

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

1. Plan Ahead:

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

2. Sustainable Invitations:

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

3. Eco-Friendly Tableware:

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

4. Mindful Food Preparation:

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

5. Waste Management Stations:

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

6. Educate and Engage:

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

7. Decorations:

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

8. Beverage or Water Choices:

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

9. Post-Event Reflection:

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

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

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

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