Islamic Declaration on Global Climate Change

Islamic Declaration on Global Climate Change

 Image: Happiness in Arabic Calligraphy by Faraz Khan

 
Islamic Declaration on Global Climate Change
In the name of Allah, Most Merciful, Most Compassionate
PREAMBLE

• God – Whom we know as Allah – has created the universe in all its diversity, richness and vitality: the stars, the sun and moon, the earth and all its communities of living beings. All these reflect and manifest the boundless glory and mercy of their Creator. All created beings by nature serve and glorify their Maker, all bow to their Lord’s will. We human beings are created to serve the Lord of all beings, to work the greatest good we can for all the species, individuals, and generations of God’s creatures.

• Our planet has existed for billions of years and climate change in itself is not new. The earth’s climate has gone through phases wet and dry, cold and warm, in response to many natural factors. Most of these changes have been gradual, so that the forms and communities of life have adjusted accordingly. There have been catastrophic climate changes that brought about mass extinctions, but over time, life adjusted even to these impacts, flowering anew in the emergence of balanced ecosystems such as those we treasure today. Climate change in the past was also instrumental in laying down immense stores of fossil fuels from which we derive benefits today. Ironically, our unwise and short-sighted use of these resources is now resulting in the destruction of the very conditions that have made our life on earth possible.

• The pace of Global climate change today is of a different order of magnitude from the gradual changes that previously occurred throughout the most recent era, the Cenozoic. Moreover, it is human-induced: we have now become a force dominating nature. The epoch in which we live has increasingly been described in geological terms as the Anthropocene, or “Age of Humans”. Our species, though selected to be a caretaker or steward (khalifah) on the earth, has been the cause of such corruption and devastation on it that we are in danger ending life as we know it on our planet. This current rate of climate change cannot be sustained, and the earth’s fine equilibrium (mīzān) may soon be lost. As we humans are woven into the fabric of the natural world, its gifts are for us to savour. But the same fossil fuels that helped us achieve most of the prosperity we see today are the main cause of climate change. Excessive pollution from fossil fuels threatens to destroy the gifts bestowed on us by God, whom we know as Allah – gifts such as a functioning climate, healthy air to breathe, regular seasons, and living oceans. But our attitude to these gifts has been short-sighted, and we have abused them. What will future generations say of us, who leave them a degraded planet as our legacy? How will we face our Lord and Creator?

• We note that the Millennium Ecosystem Assessment (UNEP, 2005) and backed by over 1300 scientists from 95 countries, found that “overall, people have made greater changes to ecosystems in the last half of the 20th century than at any time in human history… these changes have enhanced human well-being, but have been accompanied by ever increasing degradation (of our environment).”

“Human activity is putting such a strain on the natural functions of the earth that the ability of the planet’s ecosystems to sustain future generations can no longer be taken for granted.”

• Nearly ten years later, and in spite of the numerous conferences that have taken place to try to agree on a successor to the Kyoto Protocol, the overall state of the Earth has steadily deteriorated. A study by the Intergovernmental Panel on Climate Change (IPCC) comprising representatives from over 100 nations published in March 2014 gave five reasons for concern. In summary, they are:

• Ecosystems and human cultures are already at risk from climate change;
• Risks resulting from climate change caused by extreme events such as heat waves, extreme precipitation and coastal flooding are on the rise;
• These risks are unevenly distributed, and are generally greater for the poor and disadvantaged communities of every country, at all levels of development;
• Foreseeable impacts will affect adversely Earth’s biodiversity, the goods and services provided by our ecosystems, and our overall global economy;
• The Earth’s core physical systems themselves are at risk of abrupt and irreversible changes.

We are driven to conclude from these warnings that there are serious flaws in the way we have used natural resources – the sources of life on Earth. An urgent and radical reappraisal is called for. Humankind cannot afford the slow progress we have seen in all the COP (Conference of Parties – climate change negotiations) processes since the Millennium Ecosystem Assessment was published in 2005, or the present deadlock.

• In the brief period since the Industrial Revolution, humans have consumed much of the non-renewable resources which have taken the earth 250 million years to produce – all in the name of economic development and human progress. We note with alarm the combined impacts of rising per capita consumption combined with the rising human population. We also note with alarm the multi-national scramble now taking place for more fossil fuel deposits under the dissolving ice caps in the arctic regions. We are accelerating our own destruction through these processes.

• Leading climate scientists now believe that a rise of two degrees centigrade in global temperature, which is considered to be the “tipping point”, is now very unlikely to be avoided if we continue with business-as-usual; other leading climate scientists consider 1.5 degrees centigrade to be a more likely “tipping point”. This is the point considered to be the threshold for catastrophic climate change, which will expose yet more millions of people and countless other creatures to drought, hunger and flooding. The brunt of this will continue to be borne by the poor, as the Earth experiences a drastic increase in levels of carbon in the atmosphere brought on in the period since the onset of the industrial revolution.

1.8 It is alarming that in spite of all the warnings and predictions, the successor to the Kyoto Protocol which should have been in place by 2012, has been delayed. It is essential that all countries, especially the more developed nations, increase their efforts and adopt the pro-active approach needed to halt and hopefully eventually reverse the damage being wrought.

WE AFFIRM

• We affirm that Allah is the Lord and Sustainer (Rabb) of all beings

الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ

Praise be to Allah, Lord and Sustainer of all beings
Qur’an 1: 1

He is the One Creator – He is al-Khāliq

هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ

He is Allah – the Creator, the Maker, the Giver of Form
Qur’an 59: 24
الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ

He Who has perfected every thing He has created
Qur’an 32: 7

Nothing that He creates is without value: each thing is created bi ’l-haqq, in truth and for right.

وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّ

And We did not create the heavens and earth and that between them in play. We have not created them but in truth
Qur’an 44: 38

• We affirm that He encompasses all of His creation – He is al-Muhīt

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُّحِيطًا

All that is in the heavens and the earth belongs to Allah.
Allah encompasses all things
Qur’an 4: 125

• We affirm that –

 

• God created the Earth in perfect equilibrium (mīzān);
• By His immense mercy we have been given fertile land, fresh air, clean water and all the good things on Earth that makes our lives here viable and delightful;
• The Earth functions in natural seasonal rhythms and cycles: a climate in which living beings – including humans – thrive;
• The present climate change catastrophe is a result of the human disruption of this balance –

وَالسَّمَاء رَفَعَهَا وَوَضَعَ الْمِيزَانَ
أَلاَّ تَطْغَوْا فِي الْمِيزَانِ
وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلا تُخْسِرُوا الْمِيزَانَ
وَالأَرْضَ وَضَعَهَا لِلْأَنَامِ

He raised the heaven and established the balance
So that you would not transgress the balance.
Give just weight – do not skimp in the balance.
He laid out the earth for all living creatures.
Qur’an 55: 7-10

• We affirm the natural state (fitrah) of God’s creation –

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا
لا تَبْدِيلَ لِخَلْقِ اللَّهِ ذَلِكَ الدِّينُ الْقَيِّمُ وَلَكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ

So set your face firmly towards the (natural) Way
As a pure, natural believer
Allah’s natural pattern on which He made mankind
There is no changing Allah’s creation.
That is the true (natural) Way
But most people do not know it.
Quran 30: 30

2.5 We recognize the corruption (fasād) that humans have caused on the Earth due to our relentless pursuit of economic growth and consumption. Its consequences have been –

• Global climate change, which is our present concern, in addition to:
• Contamination and befoulment of the atmosphere, land, inland water systems, and seas;
• Soil erosion, deforestation and desertification;
• Damage to human health, including a host of modern-day diseases.

ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ

Corruption has appeared on land and sea
Because of what people’s own hands have wrought,
So that they may taste something of what they have done;
So that hopefully they will turn back.
Qur’an 30: 41

• We recognize that we are but a miniscule part of the divine order, yet within that order, we are exceptionally powerful beings, and have the responsibility to establish good and avert evil in every way we can. We also recognize that –

• We are but one of the multitude of living beings with whom we share the Earth;
• We have no right to oppress the rest of creation or cause it harm;
• Intelligence and conscience behoove us, as our faith commands, to treat all things with care and awe (taqwa) of their Creator, compassion (rahmah) and utmost good (ihsan).

وَمَا مِن دَآبَّةٍ فِي الأَرْضِ وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلاَّ أُمَمٌ أَمْثَالُكُم

There is no animal on the earth, or any bird that wings its flight, but is a community like you.
Qur’an 6: 38
لَخَلْقُ السَّمَاوَاتِ وَالأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ

The creation of the heavens and the earth
Is far greater than the creation of mankind,
But most of mankind do not know it
Qur’an 40: 57

• We recognize that we are accountable for all our actions –

فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ
وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ

Then he who has done an atom’s weight of good, shall see it;
and he who has done an atom’s weight of evil, shall see it.

Qur’an 99:6-8

2.8 In view of these considerations we affirm that our responsibility as Muslims is to act according to the example of the Prophet Muhammad (God’s peace and blessings be upon him) who –

• Declared and protected the rights of all living beings, outlawed the custom of burying infant girls alive, prohibited killing living beings for sport, guided his companions to conserve water even in washing for prayer, forbade the felling of trees in the desert, ordered a man who had taken some nestlings from their nest to return them to their mother, and when he came upon a man who had lit a fire on an anthill, commanded, “Put it out, put it out!”;
• Established inviolable zones (harams) around Makkah and Al-Madinah, within which native plants may not be felled or cut and wild animals may not be hunted or disturbed;
• Established protected areas (himas) for the conservation and sustainable use of rangelands, plant cover and wildlife.
• Lived a frugal life, free of excess, waste, and ostentation;
• Renewed and recycled his meagre possessions by repairing or giving them away;
• Ate simple, healthy food, which only occasionally included meat;
• Took delight in the created world; and
• Was, in the words of the Qur’an, “a mercy to all beings.”

 
 
WE CALL

3.1 We call upon the Conference of the Parties (COP) to the United Nations Framework Convention on Climate Change (UNFCCC) and the Meeting of the Parties (MOP) to the Kyoto Protocol taking place in Paris this December, 2015 to bring their discussions to an equitable and binding conclusion, bearing in mind –

• The scientific consensus on climate change, which is to stabilize greenhouse gas concentration in the atmosphere at a level that would prevent dangerous anthropogenic interference with the climate systems;
• The need to set clear targets and monitoring systems;
• The dire consequences to planet earth if we do not do so;
• The enormous responsibility the COP shoulders on behalf of the rest of humanity, including leading the rest of us to a new way of relating to God’s Earth.

3.2 We particularly call on the well-off nations and oil-producing states to –

• Lead the way in phasing out their greenhouse gas emissions as early as possible and no later than the middle of the century;
• Provide generous financial and technical support to the less well-off to achieve a phase-out of greenhouse gases as early as possible;
• Recognize the moral obligation to reduce consumption so that the poor may benefit from what is left of the earth’s non-renewable resources;
• Stay within the ‘2 degree’ limit, or, preferably, within the ‘1.5 degree’ limit, bearing in mind that two-thirds of the earth’s proven fossil fuel reserves remain in the ground;
• Re-focus their concerns from unethical profit from the environment, to that of preserving it and elevating the condition of the world’s poor.
• Invest in the creation of a green economy.

3.3 We call on the people of all nations and their leaders to –

• Aim to phase out greenhouse gas emissions as soon as possible in order to stabilize greenhouse gas concentrations in the atmosphere;
• Commit themselves to 100 % renewable energy and/or a zero emissions strategy as early as possible, to mitigate the environmental impact of their activities;
• Invest in decentralized renewable energy, which is the best way to reduce poverty and achieve sustainable development;
• Realize that to chase after unlimited economic growth in a planet that is finite and already overloaded is not viable. Growth must be pursued wisely and in moderation; placing a priority on increasing the resilience of all, and especially the most vulnerable, to the climate change impacts already underway and expected to continue for many years to come.
• Set in motion a fresh model of wellbeing, based on an alternative to the current financial model which depletes resources, degrades the environment, and deepens inequality.
• Prioritise adaptation efforts with appropriate support to the vulnerable countries with the least capacity to adapt. And to vulnerable groups, including indigenous peoples, women and children.

3.4 We call upon corporations, finance, and the business sector to –

• Shoulder the consequences of their profit-making activities, and take a visibly more active role in reducing their carbon footprint and other forms of impact upon the natural environment;
• In order to mitigate the environmental impact of their activities, commit themselves to 100 % renewable energy and/or a zero emissions strategy as early as possible and shift investments into renewable energy;
• Change from the current business model which is based on an unsustainable escalating economy, and to adopt a circular economy that is wholly sustainable;
• Pay more heed to social and ecological responsibilities, particularly to the extent that they extract and utilize scarce resources;
• Assist in the divestment from the fossil fuel driven economy and the scaling up of renewable energy and other ecological alternatives.

3.5 We call on all groups to join us in collaboration, co-operation and friendly competition in this endeavour and we welcome the significant contributions taken by other faiths, as we can all be winners in this race

وَلَكِن لِّيَبْلُوَكُمْ فِي مَا آتَاكُم فَاسْتَبِقُوا الْخَيْرَاتِ

He (God) wanted to test you regarding what has
come to you. So compete with each other
in doing good deeds.
Qur’an 5: 48

If we each offer the best of our respective traditions, we may yet see a way through our difficulties.

3.6 Finally, we call on all Muslims wherever they may be –

Heads of state
Political leaders
Business community
UNFCCC delegates
Religious leaders and scholars
Mosque congregations
Islamic endowments (awqaf)
Educators and educational institutions
Community leaders
Civil society activists
Non-governmental organisations
Communications and media

وَلاَ تَمْشِ فِي الأَرْضِ مَرَحًا إِنَّكَ لَن تَخْرِقَ الأَرْضَ وَلَن تَبْلُغَ الْجِبَالَ طُولاً
Do not strut arrogantly on the earth.
You will never split the earth apart
nor will you ever rival the mountains’ stature.
Qur’an 17: 37

We bear in mind the words of our Prophet (peace and blessings be upon him):

The world is sweet and verdant, and verily Allah has made you stewards in it, and He sees how you acquit yourselves

Hadīth related by Muslim from Abu Sa‘īd Al-Khudrī)

Prophet’s Compassion & Stewardship of the Environment

By Faraz Khan

http://ThinkAsGreen.blogspot.com/

Artwork: Muhammad - artwork by FarazKhanArtStudio.com

There are many aspect of Prophetic guidance that a person could simply nod his or her head and say ‘this makes sense’ or ‘this is high character’. I have always found these prophetic stories or statements to increase my faith and strive to emulate the Prophet. Yet, as an environmentalist, one of the most fascinating things about the Prophet to me was not only his relationship with God and the people around him but his compassion and stewardship for the environment. In this ‘enlightened period’ of mountain top removals and global warming I am humbled by the statements of the Prophet about his connection with inanimate object such as mountains. It is reported that Messenger of Allah, may Allah bless him and grant him peace, saw Uhud [mountain] and said, “This is a mountain which loves us and we love it.” (Muwatta)

The Prophetic ethical standard was way beyond his time. He established sustainable bond with animate and inanimate objects as creation of God. He encouraged people to live simply and prohibited waste of any resources whether in abundance or a few. He reprimanded his companions to avoid wastage of water even if they were using it for ablution near a stream (Ahmad).

The Quran is clear that God has provided everything on this planet for us to fulfill our needs with gratitude and not with waste. “It is we who have placed you with authority on earth, and provided you therein with means for the fulfillment of your life: small are the thanks that you give!” (Qur’an 7:10).

The construction of the mosque in Medina (Masjid anNabawi) offers many great lessons for the environmental conscious folks. First of all, the Prophet paid the price of the land to the two orphan boys in full. There were no special interest groups or lobbying to seek private property. The boys were willing to give the land for free but the Prophet did not take advantage of people’s land. He built the place from local resources such as timber, mud, cement, and not overburdened his people by importing Italian or Indian marbles and associated carbon footprint in modern world. The design was earthly and far removed from extravagance, waste, or showoff. He built the mosque with his own hands along with his companions. The Prophet did not practice throw-away disposable culture like today when Styrofoam and plastic items that get clogged up in the stomachs of fishes and birds.

The Prophet endorsed and established principals that are considered predecessor of the modern environmental land stewardship. He established inviolable areas, Harim such as modern land conservations and Hima/Waqf, protected areas for wildlife and water resources, typical of modern National Parks. He established fair use for Land claims and reforms known in books of hadith such as Ihya al-Muwat, iqta’, and Ijara. He established water rights and priorities, haq al-shirb not only for humans but for animals and crops as well.

Today, with all the looming environmental problems such as global warming, melting of the polar ice caps, thinning of the ozone layer, excessive carbon in the environment, salinization of water and desertification, the Prophet accurately provided the solution to all these fundamental environmental issues. Listen to his advice, he said: “When doomsday comes, and someone has a palm shoot in his hand, he should plant it.”  He taught people to be generous and kind and even tied planting trees as sadaqa (charitable gift). In another beautiful hadith he mentioned: “There is none amongst the believers who plants a tree, or sows a seed, and then a bird, or a person, or an animal eats thereof, but is regarded as having given a charitable gift” (Bukhari). Planting trees such as the work done by shade tree commission in different towns is not an undue burden but a means for a believer to gain nearness to God.

The prophet despised hunting for amusement and he prohibited people from hunting wildlife without a valid reason such as safety or food. He mentioned: “If anyone wrongfully kills [even] a sparrow, [let alone] anything greater, he will face God’s interrogation(An-Nasa'i).” In another word, an individual would have to answer before God why s/he harmed the creation of God.

The early generation took these teachings of the Prophet to their heart and protected animals in Medina and Makkah. It is reported in the Muwatta of Imam Malik that Abu Ayyub al-Ansari [a relative of the Prophet] found some boys who had driven a fox into a corner and he chased them away from it and became upset and said ‘Have you done this in the sanctuary (haram) of the Messenger of Allah, may Allah bless him and grant him peace?”. Similarly, Imam Malik further notes in his work that Zayd ibn Thabit [famous companion of the Prophet] came across a person who had captured a hawk on the outskirts of Madina. Zayd took the hawk from the hands of this person and set it free.

The Prophet in the Quran is called “the Mercy to all the worlds”. After reading about his relationship with the environment, there is no doubt in my mind that he was compassionate towards all the creation of God. Environmental stewardship is a sunnah, established norm of the prophetic guidance that remains to be part and parcel of the Muslim community.

To learn more about grassroots environmental stewardship, please read more on TAG - Think As Green 

www.FarazKhanArtStudio.com

www.Facebook.com/FarazKhanArtStudio

Zuhd - Doing More with Less!

This year's Mizaan Retreat was a great time to catch up with family, friends, and reflect on the beauty of all these signs placed by God for us. I had many delightful conversations about preserving nature and philosophical underpinnings of the modern environmental ethics with the teachers such as Martin Nguyen (Fairfield College), Atiya Aftab (Rutgers University), Iftekhar Hussain, Amin Venjara (Princeton University), Sohaib Sultan Chaplain at Princeton University, and Mairaj Syed (Bard College). 

There were about 200 attendees. I spoke about incorporating zuhd (abstinence from indulgence) and doing more with less in terms of the environment. Zuhd stands as a principal to guide our behavior from the onslaught of materialism, consumerism that led to bailouts for the few selected Wall Street schemers. Zuhd is the opposite of greed and over-consumption. I encouraged the attendees to be mindful of their usage of water (for wudu and quick showers) and shift away from disposable culture (Styrofoam, plastic, and paper products). 

Class I Intro: The Application of Zuhd & the Environmental Stewardship.
Have you ever wondered how Muslims are often taught to reconcile between this life and the hereafter for example, to live in this world and not be part of it or take an account of yourself before you are taken to an account or be in this world as a stranger or a traveler. These teachings guide our moral vision to see beyond the life of this world. Zuhd is one of these principles that conveys a worldview that is full of purpose, meaning, intention, awareness, priority, and Godliness. In this session, the discussion will revolve around care for the environment and a number of beneficial practices based on Zuhd.
--------------------------------------------
Class II Intro: Sabr (patience), Shukr (gratitude), & Zuhd (abstinence), Three dimensions of a Muslim Personality.

Patience and Gratitude are two concepts that people often talk about but what about Zuhd? In a culture bombarded by the latest mobile apps, youtube videos, free shipping from Amazon, daily Starbucks Frappuccinos, and who can forget latest tweets on twitter and self-indulgence on facebook, where is the place for Zuhd? As we indulge the world or see it indulge us, how could we step aside and focus on that which matters the most and will last forever? In this session, the discussion will center on finding God thru Zuhd in our daily lives.

2012 THEME |  Zuhud:  Doing More with Less

September 7-9 (Friday evening-Sunday afternoon)

Camp Lindenmere, PA 

Zuhud means non-attachment from all that which distracts from God.  It is at the heart of Islamic spirituality and ethics in the way that we connect with our Lord and live in the world.  It requires that we consider how we spend our God-given blessings and resources, and how we enjoy the life of simplicity and asceticism.

“Whatever is with you shall perish, and whatever is with God shall remain.”  Qur’an – Surah Nahl: 96

Think As Green: Muslim Scholar T. J. Winters on Green

Inspired By Muhammad - Environment - Timothy J Winters

T. J. Winters is an Islamic scholar and thinker who is active in both academic and grassroots levels.



T. J. Winters is a Islamic scholar and thinker who is active in both academic and grassroots levels. He shares his view on Islamic environmental efforts in his community and the greater Muslim community of the past and present. His work is relevant and an inspiration not only to the Muslims living in the West but to the humanity. The question here is not that if the environment is good to us, but are we able to fulfill our responsibility to the environment.

"The genius of the Prophetic teaching is that he [Prophet Muhammad] calls us back to what we are as natural human beings, not as fallen [angels], as intrinsically sinful, not as god-like beings - temporarily visiting this ugly and fallen world but as part of extraordinary panoply of the interaction of divine names and predicates which is the created world."

Timothy Winters on Prophetic teachings and the Environment

The Inspired by Muhammad campaign is designed to improve the public understanding of Islam and Muslims. It showcases Britons demonstrating how Muhammad inspires them to contribute to society, with a focus on women's rights, social justice and the environment.

Visit: http://www.inspiredbymuhammad.com

TAG, Green Deen Rising Star Ibrahim Abdul-Matin

Green Deen: What Islam Teaches About Protecting the Planet

Ibrahim Abdul-Matin is one of the leading voices of the Muslim environmental movement in Americas. He is not camera shy and has been able to write, speak, and build a green movement within the Muslim community. In the following interview Ibrahim simply takes the green message to the mainstream audience.

We are praying for his success and the success of green work.
(Don't forget to grab GreenDeen if you haven't read it)

http://melibeeglobal.com


Green Deen, Interview with ibrahim abdul-matin from eabanoz on Vimeo.

Ibrahim Abdul-Matin’s timely book blends spirituality with environmental responsibility, teaching each of us how truly necessary it is to care for our planet. His enthusiasm about the subject is infectious! Ibrahim does a marvelous job of explaining how Islam requires its followers to care for our planet AND teaches us easy steps to be more conscientious in our daily living.  His presentation is perfect for anyone who cares about the state of our planet. He skillfully addresses global issues like waste, water, energy and food – tying our responsibility to care about these back to Islam and other faiths.  You do not need to be Muslim or to know anything about Islam to appreciate the lessons that he shares – you simply have to have an interest in the world around us.

<a href="http://www.vimeo.com/22779537">http://www.vimeo.com/22779537</a>

Feedback on Ibrahim Abdul-Matin:

“The students, faculty, and staff loved Ibrahim’s engaging, informative presentation.”  Staff, Wake Forest University, North Carolina.

“Having Ibrahim on our campus was an honor. He drew crowds like we didn’t expect! The event was a huge success.”  Faculty, Univ of Wisconsin (Madison)

“Ibrahim breaks down the connection between Islam and the environment so that my 8-year-old cousin and my 80 year old grandma can understand and contemplate. Having him on campus was a breath of fresh air!”   Doctoral Student, Univ of Florida Jacksonville
“We are so grateful Ibrahim was so generous with his time. He made quite an impression on our students. He planted “green deen” seeds and now our students see faith and environment differently.”    Faculty, New Horizons School, Pasadena, California

TAG, Think As Green: Khutba on the Environment

Photo: Allah in Arabic in a form of a cardiograph - acrylics.
A Khutba (sermon) on preserving the Environment, avoiding waste, fasting, and following the Eco-friendly example of Prophet Muhammad.

In this Friday sermon, Faraz Khan encourages believers to shun the culture of waste and to follow the Prophet's example of respecting the environment.

http://vimeo.com/27635853

Ramadan 2011
Princeton University

TAG: Altaf Husain on how MSA can go green

Dr. Altaf Husain describes how to extend the MSA (Muslim Student Association) work on college campuses to take a lead on green initiatives.



(correction made, thank you Hana)

Dr. Altaf Husain has over 17 years of experience in the field of student leadership development and training. He served two terms as President for MSA of the US and Canada, and he is an executive committee member of the Muslim Alliance in North America (MANA), headed by Imam Siraj Wahhaj. Dr. Altaf resides in Northern Virginia with his wife Mona, and their sons Omar and Ahmed.

Yasir Qadhi's Personal Green Advice

"Allah's Light is Better than anything We have"

Islamic scholar, Shaykh Yasir Qadhi on personal habit of conserving electricity. 



TAG, www.ThinkAsGreen.com You're It!
A grassroots effort to protect the environment.