The recently inaugurated Ismaili Center in Houston has been celebrated as a triumph of architecture, culture, and interfaith dialogue. Yet some in the architectural community are urging a deeper look at what such projects represent in geopolitical and environmental terms. Sustainable Architect Ronak Roshan from Iran (who calls out the Shia Muslim Aga Khan Award for greenwashing its award) offers the following perspective on the origins, symbolism, and environmental implications of the project:

“This issue can be examined from several perspectives to clarify the reasons behind the emergence of such a project in the heart of this site. The construction of multiple mosques in the West should be understood within the policy seen in Paris, where, due to the fear of the rise of fundamentalism following the migration of Muslims caused by war, poverty, and other reasons to the West, the directive to build numerous mosques was issued to organize these communities.

“Saudi Arabia and several Arab countries also contributed financially (to building mosques). It is undeniable that every person has the right to have a place of worship according to their faith, but the question is whether this is the right approach. This should be seen from the political roots and the role of governments in power relations.

“I do not view the formation of this mosque outside of this perspective.

“Keep in mind that this project began before the current Aga Khan.

“The new Aga Khan studied environmental sciences in the United States and is expected to be both aware of and sensitive to such issues. These policies were not in place during his tenure. The Aga Khan Award manager is Iranian, a person with significant influence whose development-oriented approach is old school and largely symbolic, very close to Farshid Moussavi, the Iranian architect based in London. These connections are not coincidental.

“I mention these points to clarify the small but important reasons behind the formation of such projects. It must be emphasized that a project of this scale cannot truly support the environment unless they themselves transparently disclose or reveal that they have offset the carbon footprint or have fully transparent reports. Otherwise, such projects should have been undertaken at smaller scales and within smaller neighborhoods.

“Ms. Moussavi generally works on large-scale projects and even has some failed projects in her record; for example, some speculative developments in Turkey. A beautiful object with high spatial quality is no longer considered successful architecture in today’s world.”

Roshan’s critique reframes the Houston Ismaili Center not as a beacon of progress, but as a mirror reflecting the entanglement of faith, politics, and greenwashing in contemporary architecture — a beautiful object whose sustainability remains, for now, a matter of belief rather than proof.

The post Sustainable Architect Ronak Roshan on the Politics Behind the Houston Ismaili Center appeared first on Green Prophet.

The transition between paganism and three major monotheistic religions in the southern Levant is one of themes that intrigues Professor Robert Schick from the University of Mainz in Germany. Pagans were very connected to the cycles of the earth, and like all ancient people reckoned with nature to understand why they exist and how to survive. 

An American historian and archaeologist, Schick has worked in Jordan since 1980 and has participated in various scholarly projects. His major focus is the Byzantine and Islamic periods, which includes research at sites on both the East and the West Bank.

The closer look should be taken at religious affiliation of the population in southern Jordan, namely from Wadi Mujib to Aqaba (ancient Ayla) in the Byzantine and Islamic periods after the end of the Nabataen (they pushed back the desert with water know how) and Roman age when pagans switched to Christianity in 4th Century AD.

“By the mid 5th century AD the pagan population disappeared and after the Muslim conquest in the mid-7th Century AD we have a growth of Muslim community and shrinking of the Christian population, and, consequently, in the 10th century AD Muslims already became the majority,” explained Professor Schick at a lecture in Amman in December, 2019.  The lecture “Religious Change in Southern Jordan” held at the American Center of Oriental Research in Amman allowed the scholar to share his research from the eastern part of the Byzantine province of the Palaestina Tertia, which included the Sinai Peninsula on the west and southern Jordan on the east.

The last major pagan temple built by the Roman empire was located in the city of Raba, he explained, and it was erected between 284 and 305 AD, during the reign of Diocletian and Maximian, the so-called Tetrarchy, while the first mention of the Christian community in southern Jordan is recorded during the final persecution of them between 303 and 311. This is when Roman authorities sent local Christians to copper mines in Faynan where many perished due to very harsh working conditions. (See Timna copper mines).

There are also accounts of Christian persecutions in Petra and ancient Zoara modern day Ghor Safi], Schick noted.

In the meantime, the first bishop was attested in Ayla in 325 AD, and it marks the start of a Church hierarchy, the scholar elaborated.

Earthquakes and epidemics of plagues were the turning points for many civilizations of the ancient world and the same can be said for the catastrophic earthquake of 363 AD that hardly hit southern Jordan.

Many pagan temples were destroyed and left in the ruinous state until in the 6th century AD when the Christians inserted churches into some of already destroyed pagan temples.

“That was a period when paganism began to fade away and Christianity became the state religion so the pagans were persecuted by the empire,” the scholar said, adding that pagans of Petra did not rebuild these temples and after the earthquake no public manifestations of paganism was recorded in the city.

The destruction done by Mar Sauma

The minority of pagans lived in the area in early 5th century AD when a famous monk Mar Sauma appeared on the horizon.

Sauma travelled through the eastern Mediterranean with the band of monks who destroyed pagan temples and synagogues in Jordan and Palestine (modern day Israel). When they arrived to Petra the population wisely did not allow them to enter the city in order to avoid the trouble.

According to the hagiographic tradition Sauma prayed to God when he and his disciples saw closed city gates and the storm broke out destroying a part of the city wall. After Petra pagans saw the outcome of his prayers they massively converted to Christianity, including pagan priests.

Of course, these are events that can’t be scientifically verified and belong to every religious narrative, however, by the end of 5th century AD everyone in Petra is Christian and the churches are excessively built in 6th century, Schick said.

Drawings and inscriptions from Wadi Rum dating from 4th to 6th centuries have no Christian symbols, except the one out of thousands of them with the cross and Jesus written in Hismaic, Schick stressed.

“It occurs to me that the reason is that nomads continued to be pagans,” he underlined.

After the Muslim conquests, the pagan nomads are directly converted to Islam in the 7th century and later, Schick said, adding that in 634-636 Udruh and Ayla were the earliest Muslim settlements in southern Jordan.

Humayma (280 km south of Amman) is important as Abassid family lived there and from that site, which was previously occupied by the Nabataeans and had a huge Roman fortress, Abbasides plotted to overthrow the Ummayad dynasty in 749/50.

“Also the first two Abassis khalifs were born there,” Schick underlined.

“There were five Christian churches but they didn’t survive as temples, instead they were turned into houses for servants, which indicated that Christians did not live in that area anymore,” Schick emphasised.

On the other hand, the monastery near Lot’s cave (ancient Zoara, modern Ghor Safi) functioned until the beginning of the 9th century as a Christian shrine before it was abandoned, the scholar explained, while the tomb of Aaron is another site in Petra and this pilgrimage monastery was in use in 9th century” but not rebuilt.

“The 9^th century is the end of Christian thriving in southern Jordan,” Schick noted, adding that Crusaders met local Orthodox Christians in Petra, Karak and Shobak.

During Mamluk period Christian communities in Karak and Shobak existed and prosper as merchants, Schick said, concluding that Ottoman census from first decades of their rule confirms the number of households.

In Karak Christians remained majority in the early Ottoman period, while in Shobak they already became minority, Schick underscored.

The post How the pagans touched the East and West Banks and influenced your religion appeared first on Green Prophet.

Muslims have been asked to encourage their spiritual leaders, imams, to devote this Friday Khutbah or sermon (19th April 2013) to celebrate the blessings, graces and beauty of all of Allah’s creation. Muaz Nasir from Khaleafa who is leading the effort is also hoping to raise awareness amongst Muslim of the environmental challenges facing humanity.

“The ‘Green Khutbah Campaign’ is aiming to challenge Muslims to become stewards of the environment by making changes to their daily routines,” explains Nasir. “Although the evidence of environmental damage is stronger than ever, the public is starting to tune out due to the recent economic crisis and a lack of political leadership. But Muslims cannot tune out from the environmental damage – tuning out would mean that we are disregarding our moral responsibility to Allah’s creation.”

The campaign requests that all Muslims commit to the 3 ‘C’ action plan:

1. Consume Less

2. Conserve More

3. Care for the Environment

Sample sermons and also resources to engage the Muslim congregation have been provided at the Green Khutbah site which includes a link to us. There are also Quranic verses and hadiths highlighting the importance of nature, conserving water, minimising waste and recognising our role as stewards of nature. The site also has a long and useful list of practical actions that Muslims can take to green their mosques and green their lives.

Here are some of the suggestions:

– Help protect the future of nature by calling on governments and other decision-makers to protect our natural heritage.

– Many household items, such as clothing, toys, and furniture, can be donated to social service or religious groups.

– Instead of letting the tap run until the water gets cold, keep a jug of drinking water in the refrigerator.

– Repair leaks in toilet tanks promptly. You can check for leaks from the toilet tank into the bowl quite easily. Put a small amount of food colouring into the toilet tank. If the coloured water appears in the toilet bowl without flushing, you should repair the leak.

For more on Muslim green actions see: 
Green Muslim Blogger Says Spiritual Connection With Nature Is Key (INTERVIEW)
What Can Islam Do for the Environment? Lots, Actually…
Host Greener Iftars at Mosque says Imam Zaid Shakir (VIDEO)
Sharing Eden – Green Teachings From Muslims, Jews and Christians
Sofiah Jamil  Talks Faith, Women and Climate Justice
London Mosques Start Beekeeping Trend – Interview

The post Green ‘Khutbah’ Muslim Sermon Campaign Launches Today appeared first on Green Prophet.

In a previous post, I raised concerns over what an Islamic worldview can realistically offer those looking for a new sustainability model. After reading Odeh Al Jayoussi’s book on the topic, I felt that there were a lot more lingering questions than answers. Would Islamic sustainability really be considered an option outside the Middle East? What about those wary of any religious-based doctrine? Also after years following the ‘Western model of sustainability’, did we really want to be promoting another universal model? I caught up with Al Jayoussi,  the current vice president of Jordan’s Royal Scientific Society, and put these very questions to him. Read on for his responses.

Tell us a little about yourself, and how your work informed this book?

Well, this journey started almost thirty years ago when the United Nations University were embarking on a project on water and Islam for which I drafted two chapters on this topics as well as international law and shared water resources. This included notions such as equity, Ihsan and this evolved into a new framework of sustainability. At the International Union for Conservation of Nature (ICUN) this developed further when I visited Yemen in 2004 and I was exposed to interesting notions of local knowledge and the early heritage in Yemen. I was fascinated with the contrast of the old and the new. That you could envisage the notion of unity within diversity. Also, the eight years I was privileged to work at ICUN I visited many parts of the world including India, Pakistan, Costa Rica, Europe, the Gulf States and Mexico.

So I got to see different parts of the world and I was trying to reflect on the notion of sustainability and all of this went into the book. My work at ICUN was aimed at developing a new notion of sustainability based on local culture. I have some critique of the current, dominant model of sustainability which talks about the three pillars – the social, economic and ecological. I felt that the model lacked an embedded local culture and also a spiritual dimension. I was also looking for a topic which would help create a dialogue between East and West and I thought that the environment and ecosystems would be a great vehicle to communicate harmony and interconnectedness between these two.

You bring Islam to the centre of the debate on sustainability – was it difficult to make that connection?

Well, for me it wasn’t difficult at all. It’s all about how you view the world and I don’t see Islam as purely a religion but also as a worldview and a way of life. In that sense the aim of the book is to influence policy and enable scholars to talk to people and broaden their perspective from one which sees Islam just as a local religion to one which recognises that it is a worldview. It’s about looking at sustainability in a broader sense.

Do you see the model that you have put forward as a universal model or something that is particularly suited to the Middle East- North Africa region?

The intent is to present and articulate a universal discourse so that humanity can utilize Islam not only for harmony and tranquility but also for a dialogue to talk with others. We believe that Islam is mercy for the whole of humankind and is also a continuum of other religions and part of the human journey of knowing his destiny and having a sense of purpose and meaning.

I can see that there will be a real difficulty in applying this model in the West where Islam is seen only as a religion. Do you agree?

You are absolutely right. There is a difficulty in the West as there was a historical separation between church and state, man and woman etc. So this type of fragmentation was part of the Western journey in terms of knowledge. In this book, I was trying to look for unity or tawheed rather than separation and also looking at ways of overcoming this fragmentation. This includes the unity of disciplines, the unity of the now and hereafter, the unity between art and science – I was looking for synergies and complementary relationships rather than looking at things in pieces.

There is a growing recognition in the West that the current development models are not fit for purpose and that the growth economy is destructive. Do you think that now is a good time to be promoting new models and frameworks?

I think part of the challenge between East and West in terms of epistemology is two things – one is biology and the other is economic. In terms of biology we don’t agree with the West about evolution – we believe in creation and that man is dignified. The other dimension is money – the value of money and how it is generated in terms of interest. We believe that part of the ecological crisis stems from the fact that the current economic model doesn’t tells us the ecological truth as the metrics is based on GDP which as you know doesn’t reflect the wealth and health of nations or happiness. So we need to develop new metrics for sustainability or what I call the good life and so in order to define sustainability we need to define what a good life is. That’s why the notion sustainability needs to look at the notion of life generally to life with dignity, peace and harmony.

Do you get a sense that this is already a shift occurring in the West? For example, you hear a lot about the Happiness index and the Green GDP as there is a greater recognition of the flaws of the GDP.

Yes. I think it’s becoming increasingly clear that there is a need for a paradigm shift as the current economic model has a lot of flaws and defaults.

During this interview and also in your book, you talk about the importance of a local connection yet you also want this model to be universal. Are you hoping that if nations looks to apply this model in say Latin America that they would bring their own, local culture and interpretation into it?

Yes. In terms of the model and its universal applicability, it is all about unity within diversity. Part of that is talking to each other as we share the same destiny and there is a clear statement in the Qur’an which says that we are all created from nations and tribes so that we may get to know each other. So there is a universal message in the Qur’an which says that the prophet was sent as a mercy to the whole of mankind – not to Arabs or Muslims but to the whole humanity. However due to the degradation of civilisation we lost thing kind of universal message and we now it is time to revive a new discourse of universality and sustainability could the right medium through which we communicate this message.

What would be the benefits for the MENA region if they adopt this model?

I think that part of the challenge is that this part of this world was influenced by colonialism and after all these decades we are still affected by that way of thinking. Development in the South is mimicking and following the West in terms of consumerism and there is an disillusion in the Middle East that the Western model is the best model. This is a root cause of all sorts of social and ecological degradation and a general lack of human dignity. You cannot detach the issue of the environment from other issues such as poverty and social problems. So definitely this part of the world has been negatively impacted by following in the footsteps of the Western economic model and in a sense this part of the world lost its identity and has no pride or confidence in its local values. That’s why it has failed to have an ecological model that has local roots.

Is that the reason between the gap between the principles and practice in reality?

Absolutely, the Newtonian model looks at nature and plants as machines and part of the colonialism was that the region borrowing that type of thinking which brought with a whole host of problems. Now we need to revisit and rethink our whole social DNA and have our local roots in our local soil.

What have the reactions to the book been like?

I have had a lot of positive feedback from many scholars and people from the region and in Europe. Like you they were concerned with issues of relevancy, applicability and scalability. I think when we talk to people on a local level and with community organisations, there is real resonance and people appreciate notions such as Ihsan which is about inner beauty and unless we have that, we can reflect that onto the rest of the world. We can’t communicate harmony with the rest of the world if we don’t have an inner harmony. So having the right terminology is important and when I used the word hyat tayyebah which means a good life, it has more resonance within a local context. I think the real challenge is how we bring confidence and pride and a sense of appreciation of our local knowledge and I think in that area, a lot still needs to be done.

For more on Islamic perspectives on sustainability see:

Islam and Sustainable Development, A Book Covering These New Worldviews
Sharing Eden – Green Teachings from Jews, Christians and Muslims
London Mosques Start Beekeeping Trend – Interview
The Eco-Mosque Checklist – 7 Steps to a Greener Mosque
Consumerism, Ecology and the Sabbath

:: Photo of young South Asian women praying via Shutterstock.com

The post The Big Ask – Is Islamic Sustainability The Answer To Our Green Prayers? appeared first on Green Prophet.

Odeh Al-Jayoussi, the current vice president of Jordan’s Royal Scientific Society, has certainly had an interesting career. As well as working for the International Union for Conservation of Nature, he’s spent time at the City of Chicago’s Department of Planning and been a consultant for the United Nations, the EU and the World Bank.

All of these positions as well as his personal experiences have clearly informed his book Islam and Sustainable Development: New Worldviews which explores “a new paradigm of sustainability that is informed by Islamic worldviews and Islamic ecological ethics”. Indeed, the book includes lots of topics and stretches itself a little too broadly with chapters exploring Islamic banking systems, the role of the Muslim artist and the Islamic perspective on evolution. Still, a highly recommended read for those interested in sustainability and particularly those new to Islam’s contribution to the debate so far.

Al-Jayoussi starts by pointing out something that most of us will probably agree with. The current development model isn’t working – more money seems to be spent on aid every year and yet poverty keep rising. With this in mind, he states there is a need for a new model that promotes prosperity without overconsumption and pollution. Again, I would say most of us agree. The model that Al-Jayoussi presents is based on four Islamic principles which are then explored across four chapters.

These principles are:

1) Adl or good governance

2) Ihsan or excellence

3) Arham or social capital and

4) Integrity without corruption or Fasd

Bringing these four principles together is quite new and interesting and whilst he sets out the Islamic backing and advantages of following these principles, I think there are lots of questions left unanswered.

Is this model meant to be universal or specifically tailored to the region? If the latter than great but I got a sense it was meant to be universal which I find problematic for a couple of reasons. What about those religious communities or atheists in the MENA region/globally who want to move away from faith-based models? Where do they fit in? Shouldn’t more localised solutions to tackle the problem of climate change be considered? After all, it was the dominance of the Western development model which seems to have cause widespread problems. Isn’t it time we recognized the value of diversity?

A video featuring Odeh Al-Jayoussi

[vimeo 54954387 w=500 h=375]

Another issue which kept nagging me whilst reading this book is that the huge contrast between the Islamic principles and the way that Islamic countries actually operate.

Yes, colonialism has a lot to answer for and the author is honest that the framing of these Islamic principles around sustainable development is new but there were a couple of case studies which highlighted the consistent gap. For example, Al-Jayoussi points out the real compatibility between Islam and fairtrade principles. Yet a fairtrade movement emerged without Islamic principles and Islamic economies have played a limited role in the growth of the movement.

I was also worried that ‘a good idea’ wasn’t enough to make it reality. Although the author highlights the model as an Islamic worldview rather than faith-view, he didn’t fully explore its weaknesses or real life applicability. However, there’s a lot for also a lot of interesting bits of history and insights which I think will be referring back to regularly and would be of great interest to new readers exploring the Islam and sustainability nexus.

In terms of the unanswered questions, I got in touch with Al Jayoussi and spoke to him over the phone about these issues. The full interview and his insightful answers will be published shortly so keep an eye out for part two of this debate!

For more book reviews and green faith news see:

Sharing Eden – Green Teachings from Jews, Christians and Muslims
London Mosques Start Beekeeping Trend – Interview
The Eco-Mosque Checklist – 7 Steps to a Greener Mosque
Consumerism, Ecology and the Sabbath

The post Islam and Sustainable Development, A Book Covering These New Worldviews appeared first on Green Prophet.

Walid Saleh speaks to Green Prophet about sustainability in the Middle East

From Sudan to Saudi Arabia, Hima – an ancient Arabian conservation concept – has helped keep the peace. Now it is hoped a new interpretation of the conservation principle will help protect the region’s dwindling resources by tapping into cultural norms and histories, then radically updating them for a world struggling with climate change. I spoke to Walid Saleh, MENA Regional Programme at the United Nations University-Institute for Water, Environment, and Health, about his work at the HIMA Global Initiative and the opportunities and constraints they are facing.

Green Prophet:What are the benefits of the new formulated interpretation of HIMA compared to the traditional concept?

Walid Saleh: The traditional Hima system was practiced as land management, and unfortunately this is the image that comes to mind when Hima is mentioned. Moreover, the traditional Hima system was a practice with no written set of principles, nor any written laws or governance framework. Recently, the IUCN has recognized Hima as a system that can be classified under any of the 6 protected areas categories. This, in my belief, fails to recognise Hima as a sustainable development system that is routed in the Islamic environmental laws.

What we are aiming to establish is HIMA as a standalone sustainable development initiative that has a well defined legal frame work, socio-economic framework, governance system, and a road-map for implementation. We believe that the HIMA can address most of the challenges that humanity faces today and in future generations. The HIMA system is currently being documented as a complete sustainable development initiative and efforts are underway to register it under the UN Commission for Sustainable Development.

GreenProphet: What is the ‘Human Integrated Management Approach’ or HIMA?

Walid Saleh: The new HIMA vision is based on social and economic justice and environmental integrity. To achieve this, the following governing principles are needed to achieve human wellbeing :

1. The Ethical principles which include the Hima development vision and describe the aims and objectives and the ethical dimension of Hima governance system
2. Environmental sustainability principles are based on reverence to natural resources and no harm (fassad)
3. Institutional principles recognise (a) the role of the State in providing basic needs; (b) the role of the voluntary sector to contribute to socio-economic and non-material development of the community and (c) the devolution of Hima management within the local community.
4. Good governance principles provide a framework for the adequate management of the natural resources in Hima zones including conflict resolution mechanisms.

What are some of the lessons you have learnt and taken on board from the traditional concept of Hima?

As I mentioned earlier, Hima was traditionally practiced with a mix of traditional knowledge and Islamic principles. As such, it helped establish social harmony in various communities. For example in Darfur, Hima as a range land management system was practiced before Sudan secured its dependence in the 1960s.

Hima kept peace and social harmony among all the different tribes of Darfur. It is only after the Hima system was abolished in the sixties that problems in Darfur arose.

These are some of the lessons we had in mind when developing the HIMA Global Initiative. Other lessons stems from the fact that the Hima system managed to give the people of Arabia, with their harsh environment, a sustainable living. However, to meet the challenges of today and the needs for the future generation, a well-defined sustainable development approach is needed. This is were we are coming from. HIMA can address this need and we intend to apply the system, in pilot projects in the MENA region as a first step, for the next five years to have enough data for validation purposes before it is promoted globally.

Could you tell us a little bit about how you got involved in the HIMA project?

My strong interest in the Hima was born as result of my involvement in the WANA forums where HRH Prince El Hassan Bin Talal kept asking the question “What is the Role of Hima in This Issue…?” HRH insistence on asking the same question while debating different issues created a strong interest in me to explore Hima in depth.

After studying the Hima constitution (Al Wathiqa) that the Prophet Muhammed (Peace Be Upon Him) established for Al madina Al Monawara, I came up with the Hima Global Initiative: The Role of Hima as a Community-based Natural Resources Management System for Peace-building. I’m currently leading the technical committee for the Global Hima Initiative launched last May 2012.

Since most of today’s conflicts usually are about sharing the natural resources, the Hima Global Initiative aims to:

• Promote the Hima constitutional principles, as model, to propose solutions to areas of conflict, such as Abyei, Darfur, and the Western Sahara;
• Build confidence among parties in conflict by promoting social justice, equalities, social responsibilities, and the rule of law;
• Celebrate societal diversity, ethical values & customs, and rights for ethnic and religious minorities;
• Promote unity based on human needs & human rights;
• Promote peace, freedom of religion, respect of each other’s values, and acceptance.

What are some of the major opportunities and also constraints facing the HIMA concept that were highlighted in the recent December workshop?

There are political challenges such as lack of political will, government mistrust of citizens (and vice versa), legal empowerment of people and lack of awareness which all represent challenges. Other challenges are related to weak civil society organizations, the lack of space for them to function and the need to develop this space and capacity build.

There is also a need for better communications to convince the necessary people yet university training does not encourage community-sensitive approaches but teaches us to dictate and prescribe. However, some political developments – e.g. regionalization can be a driving force in the HIMA implementation.

There is also a real need to develop a blueprint that is adaptable to different situations and create an understanding that HIMA is not only about going back to the old – it is about blending the old with the new.

What are the aims of the upcoming implementation workshop?

The Phase II “KISR workshop” is an initiative to strengthen policy dialogue on adopting the Hima for sustainable development at all levels. The main objective of the workshop is to help put forward an efficient action plan on the Hima legal framework, socio-economic and governance system based on “Islamic Ecological Principles and Law”. The framework will serve as valuable guide and reference for all those interested in sustainable utilization of natural resources and Hima-based protected area management for the wellbeing of present and future generations.

For more on HIMA go to: 

HIMA – A Traditional Arabian Conservation Concept Modernised

Great Examples Of ‘Hima’ Or Protected Areas In The Middle East

Hima: The Middle East’s Tradition of Environmental Protection

Do You WANA Green The Middle East? A Forum Report

The post United Nations University Uses HIMA for Green Peace appeared first on Green Prophet.

The traditional Middle Eastern concept of Hima, which means a protected area, has been explored and modernised as a type of sustainable development system under a new Hima Initiative.

“Compared to what you have experienced, the Hima concept we are promoting is different,” Walid Saleh who is part of the Hima Initiative told GreenProphet. And he is not kidding. Traditionally, Hima which has been practised for over 14,000 years in the Arabian Peninsula, is believed to be the most widespread system of traditional conservation in the Middle East. It helped protect pastures, trees, grazing lands and set aside natural resources for the public good. Today, it has been modernised by a group of thinkers to mean a Human Integrated Management Approach (or HIMA) which is “standalone Sustainable Development System based on Islamic Environmental Ethics, & Laws, and indeed the lessons learned from the Hima system.”

Walid Saleh, pictured below) who is also Head of the MENA Regional Programme at the United Nations University, explained that the group formed a Hima Consortia to promote this new system and to be adopted under the UN as a system of Sustainable Development.

The initiative was launched under the patronage of HRH Prince of Jordan El Hassan bin Talal with financial support through the WANA forum.  The WANA Forum is a long-term initiative that brings together decision-makers, civil society organisations, religious leaders, researchers, business owners, media reps and other relevant regional stakeholders from the region.

HIMA. Dr. Walid Saleh from KISR on Vimeo.

The forum met back in 2010 to discuss ways to revive Hima and make it more relevant to the modern landscape. Since then, the HIMA Initiative has hosted a workshop in Kuwait to further explore the concept and also explore how it would be implemented. The purpose of establishing Hima’s around the world, according to the initiative, is to better understand the role and contribution of local people in:

1. Conserving biodiversity

2. Sustainable management of natural resources

3. Meeting social needs, such as maintaining local culture, increasing opportunities for income generation, and improving health and well-being

4. Lowering management costs

5. Sustaining resource utilization and allocation decision outcomes over time

To find out more about this initiative and ways you can contribute go their HIMA website.

For more on Hima and its application see:
Great Examples Of ‘Hima’ Or Protected Areas In The Middle East
Hima: The Middle East’s Tradition of Environmental Protection
Do You WANA Green The Middle East? A Forum Report
Top image of woman in Yemen via dinosmichail / Shutterstock.com. Lower image of Walid Saleh via video screenshot.

The post HIMA – A Traditional Arabian Conservation Concept Modernised appeared first on Green Prophet.

Senad Hadzic walked for 314 days and crossed six countries from his village in Bosnia to get to Mekkah in time for Hajj

Last year we covered the amazing story of two South African Muslims who had cycled all the way to Mekkah. Not much more you could do to top that we thought at the time, but we were wrong. A 47-year old man from Bosnia has walked all the way from his village to the holy city of Mekkah. With only €200 in his pocket, he said he couldn’t afford to make the sacred pilgrimage any other way. Wakling between 12 to 20 miles a day, Senad Hadzic crossed six countries and entered Saudi Arabia last week in time for Hajj and the upcoming Eid celebrations. Now that’s what I call a green pilgrimage!

“I slept at mosques, schools and other places, including houses offered to me by good people,” Hadzic said in the YouTube video. “Some people asked me whether I was scared when passing through wild places and I told them ‘why should I…God is with me.” Hadzic carried with him a copy of the Qur’an, a Bible and a map of the six countries he planned to cross. Hadzic spent 314 days walking across Bosnia, Serbia, Bulgaria, Turkey, Syria and Jordan to get to Mekkah.

As one of the five pillars of Islam, Muslims from all around the world flock to Mekkah every year to perform the sacred pilgrimage. Every able-bodied Muslim who is finanically able is required to perform hajj once in their lifetime. Most pilgrims, however, fly to their destination which negatively contributes to climate change. As such, environmental campaigners have been looking into ways to make the journey greener as well as ensuring that pilgrims reduce their energy consumption and waste during their stay in Mekkah.

Dr Husna Ahmed, the co-author of the 2011 Green Guide to Hajj told GreenProphet in an interview that Muslims need to be re-using items like water bottles and also thinking about what they can do beyond their hajj. “Hajj is a time for embracing good habits and reconsidering moral behaviours, so it’s the ideal time to change our outlook on the environment,” she added. Dr Husna is also keen to point out that Hajj is meant to be a once in a lifetime experience and states that those who have been on the pilgrimage several times need to think carefully about the impact of their travel.

:: You can download the Green Guide to Hajj here.

For more on Green Hajj see:

Four Steps to a Greener Hajj 

Interview with Green Hajj Expert Dr Husna Ahmed

‘Mekkah Metro’ Marks A Green Hajj for Pilgrims

Case Study: We Measure One Family’s Hajj Carbon Footprint

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We speak to Muaz Nasir about his faith-focused environmental work in Canada and why the Muslim community can’t afford to sideline climate change

“The environment is something everyone should be concerned about as climate change, water scarcity and pollution are issues that do not discriminate based on faith:” That’s Muaz Nasir’s response to what he likes to call constructive criticism that the Muslim Ummah focus its energies on ‘bigger issues’ rather than climate change.

Personally, I can’t imagine a ‘bigger issue’ then the future of our planet but I completely accept that this realisation hasn’t quite reached the wider Muslim community. Ground-breaking policies such as the Muslim Seven Year Action Plan on Climate Change were impressive but as Nasir points out, but they failed to “develop the necessary research or resources that would push the climate agenda into the mainstream Muslim community.”

As such, any progress has been slow and the product of hard working individual campaigners rather than national policies. Read on for more about the Muslim-environmental movement in Canada, Nasir’s green Muslim website Khaleafa.com and how he getting mosques to ‘Ban the Bottle’ among other green ideas he is working to implement in the Muslim community – ideas which can spread around the world. 

Firstly, could you tell us a little about yourself, your background and what brought you to the environmental work you at Khaleafa.com?

My name is Muaz Nasir and I am the editor of the Muslim-environmental blog khaleafa.com. I would like to say that I always had a long-standing passion for everything environmental, but it was not until university that I really started to consider myself an environmentalist. Throughout my life I felt I did have a connection with the natural world. I always recycled, conserved energy, enjoyed being outdoors and and had an appreciation for farming; but I never considered myself as part of a larger movement. It was a first-year introductory course in environmental science that spurred my interest that later led me to specialize in the field in both my undergraduate and graduate studies. Since then my professional career has been predominantly in the environmental field within non-profit, private, government and institutional sectors.

How and why did you start off Khaleafa.com?

Over the years I attended many environmental events where I was asked about the Muslim perspective on environmentalism. Many wanted to know what Islam had to say about conservation, animal rights and fair trade, as well what activities the Muslim community was involved in. There were other amazing Muslim environmental websites available, however many were based in Europe or the Middle East, and did not reflect some of the challenges and issues faced in North America. So it was out of this need for discussion that Khaleafa.com was born.

What have been the responses to Khaleafa.com – have you had to face any negative reactions or had to deal with climate sceptics?

The response has been overwhelmingly positive for the most part. I try to keep my articles as neutral as possible, and encourage contributors to base their arguments on facts and to justify their opinions with reference to the Quran, Hadith and Sunnah. This allows readers to formulate their own opinions with the information provided. The articles have been well received and featured on various websites including SuhaibWebb, IslamOnline and recently Productive Muslim.

There has been some negative feedback as well, mainly in the form of constructive criticism but also from individuals who feel that Muslims should be investing their resources to deal with bigger issues facing the Ummah. While I understand the direction they are coming from, my response has been that the environment is something everyone should be concerned about as climate change, water scarcity and pollution are issues that do not discriminate based on faith. We all have a collective obligation to ensure that we leave the planet in better condition for future generations and that we do not waste the resources Allah has blessed upon us.

I understand you are based in Toronto. Could you tell us about the state of the environmental movement in the country with a special focus on its engagement with the Muslim community

The environmental movement has changed considerably over the last several years. In Canada the tar-sands have become a big driver of our economy and there have been ongoing disputes over the creation of new pipelines through sensitive habitats. This has shaped policy development at the federal level and the environmental movement has been on the defensive after the passage of new legislation. Despite this, environmentalism continues to grow within the Muslim community. Islamic organizations are installing solar panels and building community gardens. They are evaluating themselves and asking questions about the food we eat, the waste we produce and the environmental and social impacts of the products we purchase. Young Muslims have played an integral role in the development of this movement and organizations such as CivicMuslims have raised the environmental profile within the community here in Toronto.

What do you think are the barriers holding the Muslim community from fully engaging with the climate change agenda?

I think there is a general lack of awareness of the severity of climate change as well as what actions individuals can do to decrease their carbon footprint. The issue is just not on the radar of many Islamic institutions here in North America as it is in Europe. The Muslim community in Canada is fairly young, so there are understandably competing priorities, such as establishing their families and integrating into the broader society; which often takes precedence over the climate change agenda. This is beginning to change as weather patterns shift and the trends in the climate become more visible.

Proudest moments of Khaleafa so far and why?

This past Spring, Khaleafa.com launched a successful Green Khutbah Campaign to coincide with Earth Day which garnered the support of over 75 Imams/Organizations across North America, Europe and Africa. The campaign posed a challenge to Muslims to become stewards of the Earth by making changes to their daily routines and encouraged mosques, schools, universities and Islamic Institutions in North America to devote their Friday Khutbah to raise awareness on the environmental challenges facing humanity. The campaign was designed to be a local initiative, but it quickly went viral and over the course of only two weeks we had e-mails of support coming in from across the world. It was uplifting to see that one simple campaign had such a large impact globally and it renewed my commitment to the cause.

Recently, Khaleafa.com was nominated for the Brass Crescent Award for “Best New Blog.” It is humbling to be considered alongside such great writers in this category, and to be recognized for all the work we did this past year. The support from friends and family has also been amazing as well as the readers like and share the articles through Facebook. Even if we do not win, I am glad to know that the environmental message is still getting out there.

[Arwa: Polls close on the 21st of October so you can still vote for Khaleafa.com here.]

What you would change if you ruled the world for a day?

That is an ambitious question! There are many things I would like to change in the world such as alleviating world poverty, ending the destruction of our natural areas and eliminating animal cruelty, but a lot of these issues cannot be changed overnight. If I were in charge for one day I would encourage the world to live by the principles of Muhammad (SAW) such as showing respect, humility and integrity towards the environment and their dealings with their fellow man. I really do believe that fostering a closer connection to nature from a spiritual perspective can alleviate the social, environmental and ecological issues that face society today.

Any upcoming plans or projects that we can look forward to?

This fall there are plans to expand the environmental movement into mosques with the launch of the “Ban the Bottle” campaign targeting disposable water bottles in Islamic institutions. This will include providing promotional material, resources and educational tools for organizations considering alternatives to bottled water. There will also be the launch of a new series profiling Canadian mosques and will highlight some of the creative and unique environmental projects that Muslims are already engaged in.

For more on Muslim campaigners see:
What Can Islam Do for the Environment? Lots, Actually…
Host Greener Iftars at Mosque says Imam Zaid Shakir (VIDEO)
Sharing Eden – Green Teachings From Muslims, Jews and Christians
Sofiah Jamil  Talks Faith, Women and Climate Justice
London Mosques Start Beekeeping Trend – Interview
Green Muslims Top ‘Muslim 500’ List

The post Green Muslim Blogger Muaz Nasir Says Spiritual Connection With Nature Is Key (INTERVIEW) appeared first on Green Prophet.

Faiza Hussain, who has started a small online business selling halal and organic skincare products, tells us why she ditched the chemical-laden products she used to love

Like most women, Faiza Hussain’s fascination with creams, lotions and potions started at a young age. As a teenager she had a collection of skincare products she adored but as the years went by, she became a mother and a wife and also began to wonder what exactly was in the products that were going into her skin. After some research, she found out that lots of products contained alcohol and animal fats (including pork substance) as well as chemicals that were known to cause irritation to sensitive skin. So she began to make her own all halal and organic products for her young family. Soon her friends and family were asking for more and so ‘Halal & Organic’, her online shop, was born. 

“Halal & Organic uses alternatives to alcohol such at Ethanol/ Ethyl and animal fats (including that from Lanolin which is a form of halal alcohol derived from animal fats and animal content such as sheep) which are heavily used within the skincare industry,” explains Faiza Hussain who has a BA Human Resource Management. “Some chemicals are known to cause irritation to sensitive skin, whereas others remove natural oils from the skin which is important to keep the skin hydrated preventing dryness.”

The range she put together takes these issues into consideration and is consequently non-alcoholic, animal fat-free, Vegan, Vegetarian and preservative-free. It is also against animal testing and instead uses natural ingredients that are trialled out by volunteers.

As such, Faiza Hussain is keen to highlight that the range isn’t just for Muslims. She explains that it appeals to everybody who is concerned about the kind of chemicals in their skincare products and is eager to give something more natural a go.

The Halal & Organic range includes moisturisers, skin scrubs, oils and also a range of baby products. “We receive great feedback Alhumdullilah and whilst an online store is suitable for now as it is a small business from London, maybe one day (god willing) we’ll open a store or branch out to retailers supporting the same ideas,” adds Faiza.

Halal & Organic joins a growing selection of Muslim skincare ranges that are halal and green. OnePure, which caters mainly to the Gulf consumer is certified halal and Saaf, offers organic skincare products and oils. Samina Pure Makeup is based in the UK and offers natural mineral makeup without the use of harsh chemicals, parabens, alcohol and animal products.

For more on organic skincare see:
OnePure, A First in Halal Eco Skincare Products
5 Things to Avoid to Keep Your Complexion Healthy
Dye Your Hair Naturally with Henna
5 Natural Ways to Keep Your Skin Beautiful

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