In a studio in the DC Maryland Virginia area, ceramic artist Alison Kysia is working with clay in a way that feels both grounded and personal. She makes pottery and abstract Islamic sculptures, and one of her recent works focuses on the 99 Names of God in Islam, a concept borrowed from Judaism where there are 72 names for God. Christians have about 30 names for God.

Kysia, who shares her work as @786arts, identifies openly as a Muslim woman artist. Her practice includes handmade pottery, sculptural pieces, and socially engaged art projects that connect people through making.

A recent piece, Al Musawwir III: The Artist, is named after one of the 99 Names of God, often translated as The Shaper. The work includes 99 individual ceramic tiles. Each tile is painted by hand with teal bursts that look like small worlds or organic forms spreading outward. Together they sit in a single black frame, measuring about 17.5 by 21.5 inches.

Her idea is simple and strong. Each pottery tile holds its own pattern, but the full set builds something larger. It is repetitive but not uniform. You can stand close and look at one tile, or step back and take in the whole.

Kysia shared that the reaction from buyers has been emotional. One collector told her that the idea of living with a piece connected to the 99 Names gave them chills and felt deeply moving. She also recently sold a sculpture for a four figure price, a personal milestone.

Her work also carries a message about identity. She speaks directly about the way Muslims are treated and represented, and sees her art as a way to show something else. Not an argument, just presence through material and form.

Clay does a lot of quiet work here. It comes from the earth, it holds marks, it records touch. In Kysia’s hands it becomes a way to think about faith without needing to explain it too much.

She then went on to do the same with crafting seed pods. “My latest ceramic series explores the 99 names of God in Islam through 99 unique sculptures inspired by seed pods. Never forget the seeds planted by our ancestors that we can use now as sustenance and inspiration in a noisy and unjust world.

“What seeds are you planting that can nourish future generations in their times of trial and injustice? There are so many wonderful possibilities of what that can look like.”

::786Art

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Think of Islamic mud structures and more than likely the iconic Great Mosque of Djenne in Mali will come to mind. The largest mud brick building in the world, the mosque is considered to be amongst the greatest achievement of Sudano-Swahelian architecture and one of the most famous landmarks of Africa.

But it’s not only Africa that boasts impressive (and sustainable) mud structures, the Middle East is home to some of the most stunning mud buildings in the world. From Shibam – the Manhattan of the Desert – in Yemen to the Bam citadel of Iran, these mud structures show that there’s more to Muslim architecture than Mecca and Masdar.

Why is Mud Building Sustainable?

For thousands of years, mud has been used as building material because it’s cheap, widely available and durable. Although many question its durability, there are numerous ancient mud buildings which have withstood the test of time. Mud construction is also an extremely environmentally-friendly method as it creates little waste, there is minimal energy consumption (mostly in the construction and transportation process), and it is easy to maintain and recycle.

In fact, Hassan Fathy, who has been hailed as the Middle East’s father of sustainable architecture and was behind eco-projects such as the Gourna village in Egypt wrote: “For centuries, the peasant had been wisely and quietly exploiting the obvious building material, while we, with our modern school-learned ideas, never dreamed of using such a ludicrous substance as mud for so serious a creation as a house.”

Modern Living in the City of Shibam

Yemen is home to one of the most impressive, one of the oldest and also one of the tallest mud cities in the world. Before the city scrapers of New York, the city of Shibam had built high rise apartments out of mud which tower to over 100 feet and are between 5 and 11 storeys high.

Dating back to around the 2nd century CE, the city was built using local clay and is still home to around 7,000 residents who live in the fortified city.

Although it is over 2,000 years old, rain and erosion necessitates constant maintenance, which efforts are now supported by restoration and urban development programs. Nicknamed Manhattan of the Desert, the city is testament to the durability of mud not just for single structures but also for modern high-rise living.

Another impressive city made of mud is Bam in Iran. Built using mud bricks known as adobe, the Bam tower or citadel (Arg-e-Bam) is believed to have been the largest adobe building in the world and was built over 2,000 years ago.

At its peak, the city served as a site of pilgrimage and was the trading centre of the Silk Road, which brought goods from the Far East to the capitals of Europe. Sadly, an earthquake in 2003 destroyed a large part of the historic city (around 70%) and killed over 26,000 people. There were more later showing that earth architecture has some limits.

Mud Castles, Walls and Mosques

Other notable mud structures in the wider Muslim world include the Bob Dioulasso Grand Mosque in Burkina Faso, and the Khiva Wall in Uzbekistan, which is built around a collection of Islamic schools and mosques. The Siwa Oasis in Egypt (which we visited and posted about here) and the Eastern Castle in Syria have also employed mud bricks in their construction, and research shows that the famous walls of Jericho were built using sun-dried mud bricks.

Whilst these mud buildings may seem like something of the past, they are in fact increasingly considered as options for low-carbon and low-cost construction. As well as having a small footprint, mud structures have been shown to reduce energy consumption as they are able to regulate temperature.

Hopefully mud architecture will not only decorate our past, but our future too.

Image of Great Mosque in Mali via Juan Manuel Garcia and image of Bisham in Yemen by Aysegul Tastaban.

Updated 2025

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Green Prophet has covered the topic of alcohol—and specifically beer—from several angles over the years. Here’s a concise roundup of those articles, all grounded in Islamic teachings, cultural context, and contemporary nuances.

1. The Religious Foundation: Beer Is Prohibited

The core reason Muslims abstain from beer stems from explicit Quranic and hadith teachings. The Quran denounces intoxicants, stating: “Intoxicants … are but defilement from the work of Satan, so avoid it that you may be successful” (Surah Al-Ma’idah 5:90)

Additionally, Prophet Muhammad is quoted in hadiths saying, “Every intoxicant is khamr (wine) and every khamr is haram (forbidden),” emphasizing a zero-tolerance stance—even if a substance doesn’t intoxicate in small amounts.

Green Prophet’s article further explains that alcohol—including wine or anything fermented from grapes or dates—is considered impure (najis) and forbidden (haram), regardless of its form or concentration.

2. How Islam Separated From Pre-Islamic Drinking Culture

Alcohol was common in pre-Islamic Arabia, but with the emergence of Islam and its ethical reforms, usage significantly declined. Islamic scholars and historical records highlight how early teachings shifted the norm from daily intoxication to deliberate abstinence.

3. Variations in Practice—Not All Muslims Abstain

Green Prophet recognizes that real-world practices vary. In some regions—depending on legal systems, personal beliefs, and societal norms—some Muslims may still choose to consume alcohol. A Pew Research Survey (2013) found that in certain countries up to 10% of respondents considered alcohol morally acceptable. For example, Jordan, with a predominantly Muslim population, has seen Christian-owned craft breweries operate—such as Carakale Brewery in Amman—highlighting complexity in regional brewing traditions and religious contexts. The same is true in Israel where Arab Christians are a thriving part of society.

4. Negotiating Social Settings—Mocktails and Alcohol-Free Trends

While alcohol is forbidden, Muslims still participate in social gatherings—and often choose creative alternatives. Mocktails—or “virgin” versions of popular cocktails—are widely accepted as long as they contain no alcohol or derivatives.

Green Prophet’s “10 Alcohol-Free Mocktails for Summer” article presents a variety of flavorful, alcohol-free options perfect for parties or summer gatherings, underscoring that abstaining doesn’t mean missing the fun.

5. Fermented Yet Halal? The Case of Kombucha

Kombucha introduces an interesting caveat: a popular probiotic drink produced by fermentation, typically containing trace amounts of alcohol. Is it halal?

• For: Some scholars and halal certification bodies consider commercially produced kombucha with less than 0.5% ABV to be halal, as the alcohol is minimal and a byproduct—not the purpose of consumption.
• Against: Others argue that any amount of alcohol—even if from fermentation—is impermissible, placing the decision in personal or local scholarly jurisdiction.:

As Green Prophet advises: when in doubt, look for halal certification, especially if fermenting at home, where alcohol levels are harder to control.

6. Exceptions in Practice: Alcohol in Muslim-Majority Countries

Green Prophet reported that—despite strict Islamic laws—some Muslim-majority countries allow limited alcohol access to non-Muslims or foreign residents. For instance, Saudi Arabia recently opened its first alcohol shop in 70 years, servicing diplomats under tight regulation. However, these exceptions don’t change the religious ruling that for observant Muslims, alcohol remains strictly forbidden.

Want to know more? Explore the Green Prophet eco-Muslim archives:

• Why Muslims don’t drink alcohol
• Why Muslims don’t drink alcohol (2011)
• Islam’s ban on alcohol and how it’s applied
• Saudi Arabia opens first alcohol shop in 70 years
• 10 alcohol-free mocktails for summer
• Can Muslims drink mocktails?
• Can Muslims drink kombucha?
• Jordan gets its first craft brewery, causing ire among religious clerics

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Muslim burial rights are eco-friendly

It was historic when the world’s most wanted man, Osama bin Laden, was laid to rest somewhere in the Arabian Sea, which some are calling the ultimate green burial. US officials told news agencies the sea burial followed Islamic customs.

What are Islamic customs for death? Bin Laden’s body was ritually washed, shrouded in a plain white sheet and placed in a weighted bag. Arabic prayers were said over the body, which was then tilted off a flat board from the deck of the USS aircraft carrier Carl Vinson and allowed to slide off into the sea.

While there is no strict time frame for Muslim burials, senior US officials focused on disposing the body within 24 hours, out of respect for the Muslim community, and the decomposing process. This 24-hour rule was not applied for Uday and Qusay Hussein – sons of Iraqi leader Saddam – when in 2003 U.S forces preserved their bodies for 11 days through embalmment.

Since the death Muslim scholars have issued statements for and against sea burials and the ethics behind the mystery of a watery grave.

Egyptian lawyer Montasser el-Zayat said Bin Laden’s sea burial was designed to prevent his grave from becoming a shrine or “a symbol”.

In Islamic tradition, sea burials can be allowed but only in extraordinary cases where the death occurs aboard a ship that is a “long distance from land”. Shiite cleric Ibrahim al-Jabari spoke out that if the death occurs on land, the person “should be buried in the ground… Otherwise this would only be inviting fish to a banquet.”

How Muslims Bury The Deceased

On land
Like Jewish burials, the Muslim funeral rites are simple and to the point. Out of respect for the dead cremations are not allowed. In Judaism cremations are not allowed because they believe in reincarnation. Muslims believe the lifeless body still ‘feels’ and will be brought back to life whole. In Islamic teaching the earth and sea are clean burial sites that do not prerequisite elaborate markings or coffins.

• Close family members close the eyes of the deceased and carry out a ritual ablution called ‘ghusl’ – purifying the body three times with water and perfume.
• The body is wrapped completely with clean sheets, preferably white, known as a ‘kaffan’, similar to coffin.
• Those present make a du`a – an Islamic prayer – and perform ‘salat-ul janazah’, a unique prayer in Arabic for the departed soul.
• The wrapped body is then lowered on its right side into a grave, usually without a box coffin and facing the direction of Mecca. The dug earth covers the grave and a small stone is placed at the head to mark the grave. Earth to earth, dust to dust.

In the sea –

The difference between an earth and sea burial is only in the final resting place. The shrouded body should be lowered into the water in a vessel of clay or with a weight tied to its feet.

If a person dies on a ship and there is no risk of decay, the body is retained on board to be buried in the ground after reaching land. Otherwise, after the Muslim rites are performed, the body is lowered into the sea as far as possible to avoid being disturbed by the sea predators.

Green to the end – the environmental impact of burials

• Water pollution is one of the most commonly cited problems of large cemeteries. As remains are converted to minerals the drainage shifts although drinking sources are not affected negatively.
• Any infective viruses in the deceased can be isolated by surrounding plants. Placing plants with intricate root systems around burial sites is a productive and beautiful way to pull viruses from the soil and counter soil and water contamination, which restricts the movement of microorganisms through the soil.
• If you considered a cremation remember that is uses substantial amounts of energy and fuel, as well as expelling carbon monoxide into the atmosphere – a potent greenhouse gas.
• Sea burials degrade at a slower rate due to the oxygen levels and cooler temperatures.
• With the help of natural microbial processes and corrosion, even an eco-coffin made from recycled material will eventually break down into its basic natural elements.

Osama bin Laden’s sea burial is technically eco-friendly but the decision behind it was more politically driven. Akbar Ahmed, the chairman of the Islamic studies department at American University, told The New York Times that sea burial prevented Bin Laden’s resting place from becoming a powerful shrine.

“If they allowed Osama bin Laden to be buried in Pakistan, his followers would… plant flowers, and women will say the shrine has healing powers, especially among the uneducated. His myth would continue to grow.”

For Muslims, both land and sea burials are means of connecting with nature: a returning to the original source of organic matter. Although sea burials have minimal environmental impact, every burial method has some contribution to the Earth’s equilibrium.

More on greening the afterlife:
Saudi Arabia Has the Highest Road Accident Death Toll in the World
Eco Funeral? Jewish Burials Are Green
“If I Die” Lets Facebook Prepare A Video Clip Launched At Death
Horses: The Silent Victims of Egypt’s Revolution
Why 27 People A Day Die From Air Pollution in Tehran
The Oldest Iranian Is Dying

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Kombucha is a probiotic superdrink that you can find in every health store and it’s even available in mainstream Costco and Walmart. While Muslims can’t drink alcohol, it is haram, and not halal or allowed. Is kombucha, with very low amounts of alcohol allowed?

What is that strange brew known as kombucha? 

Kombucha is a fermented tea that contains probiotics, making it popular for its health benefits. We have a recipe here for making it at home. However, its halal status is a topic of debate due to the small amounts of alcohol produced during fermentation. While biofuels, a product of alcohol are under debate, the answer among Muslims about kombucha, is maybe. When in doubt, look for a halal certifcation. When making kombucha at home, as your local authorities.

Here’s a breakdown of the key points to ask about kombucha.

Why Kombucha Might Be Considered Halal:

1. Low Alcohol Content: The alcohol in properly brewed kombucha is typically less than 0.5% ABV (alcohol by volume), and it’s safe for children to drink and similar to non-alcoholic beverages. This amount is not enough to cause intoxication, which is the primary concern in Islamic law regarding alcohol.
2. Natural Fermentation: The alcohol is a byproduct of the natural fermentation process, not added intentionally. Many Islamic scholars consider this different from beverages where alcohol is the main purpose.

Related: Why Muslims don’t drink alcohol

Why Some Muslim Authorities Might Consider Kombucha Haram:

1. Potential for Higher Alcohol Levels: If kombucha is over-fermented or homemade without careful control, the alcohol content can exceed 0.5%, potentially reaching up to 3% or more.
2. Different Scholarly Opinions: Some scholars argue that any amount of alcohol, regardless of its source or concentration, is haram if it exists in a consumable form.

Scholarly Consensus:

• Many modern Islamic scholars and halal certification bodies consider commercially produced kombucha with controlled fermentation (under 0.5% ABV) to be halal.
• Homemade kombucha requires more caution because it’s harder to control alcohol levels.

Related: make halal aloe vera juice at home

Conclusion:

For Muslims who want to enjoy kombucha:

• Check for Halal Certification: Some brands have official halal certification.
• Mind Homemade Brews: If making it at home, limit fermentation time to keep alcohol levels low.
• When in Doubt: Follow your personal or local scholar’s guidance, as opinions can vary.
• Or make your own non-alcoholic drinks.

10 alcohol-free mocktails for summer

https://www.greenprophet.com/2010/07/aloe-vera-recipes/

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Little is known about faith groups and how they deal privately with health issues. In a new study US researchers wanted to figure out how Muslim communities deal with cancer screenings. The results show that in some areas the rates are significantly lower than the general population and that Muslim women depend more on their faith when it comes to health issues.

The study looked at screening behaviors of Muslims in the Washington, DC, area, highlighting the influence of cultural and religious beliefs on health practices. The study, conducted in collaboration with key faith leaders from four mosques in the region, underscores the need for culturally and religiously sensitive health initiatives to improve cancer screening rates among Muslims, reports the researchers in the Journal of Cancer Education.

The Washington, D.C., metropolitan area, which includes parts of Virginia and Maryland (DMV), is home to one of the largest and most diverse Muslim communities in the United States. Despite this, cancer screening behaviors within this community remain under-researched.

To address this gap, a comprehensive needs assessment was conducted with 203 participants recruited through community outreach and engagement efforts. This collaborative approach ensured that the questions posed were both religiously and culturally sensitive.

Key findings from the study include an overall lower rate of screening among the Muslim population surveyed than in the DMV:

• Colorectal Cancer Screenings: 35% of both men and women reported receiving a screening for colorectal cancer with colonoscopy, a much lower rate than overall in the DMV area (DC: 82%; Virginia: 67.6%; and Maryland: 72.5%);
• Mammogram Screenings: 56% of women surveyed reported receiving a mammogram screening, a much lower rate than overall in the DMV (D.C.: 80%; Virginia: 76.2%; and Maryland: 81.2%);
• Prostate Cancer Screenings: 45% of men reported receiving a prostate cancer antigen test (a higher rate than overall in DC, but lower than in Virginia and Maryland); and
• Cervical Cancer Screenings: 83% of women reported receiving screening for cervical cancer (comparable to the overall rate in the DMV).

The study also revealed that many participants relied on their faith to guide their cancer screening decisions. Women were more likely than men to rely on their faith when dealing with health concerns.

“Findings from our study highlight that religious and cultural beliefs may play a role in influencing health behaviors; however, to better understand those roles, we need to continue to engage with the Muslim community in the DMV area in order to create an avenue for providing health education in a religiously and culturally sensitive way,” said Aisha Choudhri, a community health educator at the Ralph Lauren Center for Cancer Prevention at Georgetown University’s Lombardi Comprehensive Cancer Center in Washington.

Participants expressed a strong interest in having health initiatives related to cancer education, screening and survivorship integrated within mosques. This preference suggests that mosques could serve as vital centers for health education and intervention, leveraging the trust and influence of faith leaders to promote better health outcomes.

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The new Al Mizan offers Quranic context to ecological concerns and questions

Similar to Pope Francis encyclical Laudato Si’ published in 2015, Al-Mizan is an Islamic-inspired global call to head the cries of the people and the earth seeking to inspire billions of people from all religions in all parts of the world to tend to our one planet, our home.

The Muslim-based Covenant ushers in a movement for comprehensive action and concerted efforts to achieve, collectively, sustainable lifestyles. Some of the topics inside include the prohibition of killing birds for sport, protecting nature and plants, and the discussion on genetic engineering, if it’s satanic or sent from God? In this case, only questions are asked? 

We quote from the guide: “Genetic engineering brings with it a host of ethical and practical problems. Is genetic manipulation to be prohibited absolutely as the satanic “changing of God’s creation,” which may lead to environmental catastrophe? Or does it offer legitimate means to cure genetic illnesses and to stave off starvation by enhancing the drought resistance and disease resistance of our crops?

“We might bear in mind that justifications are offered for most evils on the basis of the benefits they bring, whereas if, like intoxicants and gambling, the harm in them is greater than the good, the sharī‘ah requires their prohibition. If, on the other hand, genetic engineering is permissible within limits, how are these limits to be defined?”

“Al-Mizan,” or “balance” in English, gives a Muslim perspective on how faith can inform and inspire action in the face of current global ecological challenges. It calls on Muslims and the broader global community to unite to restore ecological balance and preserve the Earth for future generations.

“The word ‘Al-Mizan,’ the title of our treatise, means equilibrium and reciprocity. The Quran describes all beings as balanced and integrated in interconnected and interdependent equilibrium,” said Othman Llewellyn, one of its lead authors. According to the scholar, God had unfolded all things in a balance with one another, and all things need, support and benefit the other.

“Nothing is created wantonly or in vain. All are created in truth and for right, and each has rights on us: that we care for it,” said Llewellyn, a member of the International Union for Conservation of Nature’s World Commission on Protected Areas and World Commission on Environmental Law.

Christian leaders said the document struck a balance between the Islamic worldview and the Christian perspective, particularly that of the Catholic Church.

“In many ways, ‘Al-Mizan’ is the Islamic equivalent to Laudato Si’, the encyclical of Pope Francis, and more recently, the ‘Laudate Deum,’ a follow-up document,” said Catholic Archbishop Hubertus van Megen, the apostolic nuncio in Kenya and South Sudan: “‘Al-Mizan,’ although building entirely on its own profound Islamic tradition, resonates in many ways the teachings of ‘Laudato Si’.’

“In fact, I would like to invite all of you to read them in tandem, as they raise together a harmonious song of praise, who is the creator of the universe,” said van Megen.

Rabbis in Israel have come up with a Jewish version of this theology and have called it the Eco Bible.

Who is part of the covenant? The Islamic World Educational, Scientific and Cultural Organization, The Islamic Foundation for Ecology and Environmental Sciences, Üsküdar University, The Qur’anic Botanic Garden, The College of Islamic Studies at Hamad Bin Khalifa University in Qatar, and UNEP Faith for Earth.

Al-Mizan draws from the Holy Quran, practices of Prophet Mohammad, and the teachings of Islam urging humanity to value and protect nature. 

In October 2019, at the 8th Islamic Conference of Environment Ministers (ICEM) held in Rabat, Ministers approved a strategy of “enhancing the role of cultural and religious factors in protecting the environment and achieving sustainable development in the Islamic World”, building upon the foundations laid since the first ICEM held in Jeddah in 2002.  

Following this, there was a sense that a global platform linking environmental issues to Islamic teachings and incubating Islamic perspectives on nature was missing, yet urgently needed.

This would serve to demonstrate how Islam can be a driving force towards the achievement of the 2030 Agenda for Sustainable Development, leveraging cultural practices and traditional knowledge in driving behavioral changes required alongside science and policy.

To this end, the Covenant drew a team of renowned Islamic-environmental scholars and leading institutions comprising of diverse religious and geographic backgrounds to mobilize the world’s 1.8 billion Muslims towards a stronger environmental ethic and routine. You don’t need to be a Muslim to be inspired by the philosophy. 

Read related: The Eco Bible for the Woke Generation

Titled Al-Mizan, derived from the opening of Surat Al-Rahman, the Core and Drafting Team present a Covenant for the Earth.

Want to know more? You can download the covenant here.

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Nazish Qureshi, the founder of Muslim Climate Watch says that the Muslim-fasting month of Ramadan offers “a wonderful pathway towards rejection of a culture of consumption and wastefulness, factors that have contributed to Earth’s pollution and accelerated global warming.

“Abstaining from food and choices that impede our self-actualization enables us to transcend the vices of greed and envy, which thrive in the realm of overindulgence and consumerism,” she says.

She founded Muslim Climate Watch to empower Muslims with the education and resources to lead the climate justice movement as khalifa on Earth. “We advocate for climate action rooted in Islamic principles and inspired by the teachings of Prophet Muhammad (pbuh).

Read Also: 11 books for eco-Muslims

“Through research-based education and advocacy, we amplify the voices of marginalized Muslims disproportionately affected by climate change.

As we enter this holy time for Muslims, Qureshi shares a resource developed together with Green Muslims, Green Ramadan, and Interfaith Power & Light –– a Ramadan Creation Care calendar, to print and post in your masjid or at home.

Get your Ramadan calendar here (links to PDF).

Read Also: Green Prophet’s sustainable Ramadan guide

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Nomads of the Caucasus Mountains attribute their long, vigorous lives to a natural diet, plenty of outdoor exercise – and kefir. Kefir is fermented milk, something like yogurt. Its taste ranges from mildly sour to cheeselike, depending on how long the milk ferments. It has lots of probiotics and proven anti-bacterial power.

As Kombucha tea does, kefir helps the body to metabolize foods, and also raises immunities. Studies show that drinking kefir every day regulates blood pressure and blood sugar levels.

And like Kombucha, the origins of the “mother” substance are lost in ancient history.  Legend has it that Mohammed himself gifted the nomad community with the yellowish-white kefir culture “grains,”  and taught them how to ferment milk with them. We posted about black cumin, another legendary gift from Mohammed, here.

Science says, according to Wikipedia, that kefir is a combination of  ” lactic acid bacteria and yeasts in a matrix of proteins, lipids, and sugars, and this symbiotic matrix, or (SCOBY) forms “grains” that resemble cauliflower. For this reason, a complex and highly variable community of lactic acid bacteria and yeasts can be found in these grains.”

The nomads jealously guarded kefir’s secret for centuries, but eventually the fame of the magic milk reached Russian society.

Small quantities of kefir became available, made cottage-industry fashion in a few people’s homes. Doctors prescribed it for digestive troubles and tuberculosis. In the late 19th century, Moscow physicians published studies  attesting to kefir’s medicinal properties. Convinced, the All Russian Physician’s Society determined to produce kefir on a large scale.

But “mother” grains were scarce, and the people of the Caucasus wouldn’t yield the secret.

In 1908, the Physician’s Society approached the Blandov brothers, owners of a big Moscow dairy, and asked for help in obtaining kefir grains. The Blandovs agreed to send an emissary to the Caucasus, on condition of receiving exclusive rights to manufacturing kefir. The agent was an employee of their dairy, a beautiful young woman named Irina Sakharov.

Irina traveled north and met with the ruling prince of the region. He wouldn’t give her kefir grains. Instead, he kidnapped her on her return journey home, and demanded that she marry him. But all ended well for Irina, for the men who had accompanied her from Moscow rescued her and brought the case before the prince’s father.

To avert conflict with the powers in Moscow, the king granted Irina enough grains to start large-scale manufacture of kefir. Some say it was a cup of grains, some say it was a sheepskin-full. What’s known is that the grains Irina brought home from her adventures are the mothers of just about all the kefir that’s drunk in Russia, Eastern and Western Europe, Australia and the USA today.

In 1973, Irina received official recognition and thanks for having brought kefir to Russia.

Today, commercial kefir drinks are even sold in supermarkets. But you won’t know if you’re getting just a pleasantly yogurt-like drink without real health benefits. It’s worth fermenting your own kefir at home. And it’s ridiculously easy.

How to make kefir using kefir grains

In spite of the huge mystique made around kefir, all you have to do is place a mother grain or two in the bottom of a clean glass jar and fill the jar with milk. Stir gently, with a wooden or plastic spoon, and cover with a clean kitchen towel. Leave out overnight.

By morning, you’ll have thick, white kefir. It may have a little fizz, which is fine.

Pour off a glass and enjoy, or make a smoothie from it. Just don’t drink down the mother, or you’ll have to get another one! The longer you leave the milk to ferment, the thicker and more sour the kefir. The mother grains will continue growing if left in milk.

Eventually “baby” buds will break off that will continuing growing and become mothers in turn. You may find your jar crowded with grains after a while.Then you might want to distribute some among your friends. Or you may join the international kefir lovers who mail out grains, enclosed with a little milk in zip-locked bags, only for the price of shipping.

I wrote about kefir several years ago, and ever since then, have had to fend off strangers asking me for grains. I usually reply, grumpily, that I had bought my original mother via eBay for about $4 and that they can do the same.

My own kefir grains don’t reproduce much. They make one or two new mothers over a year’s time. I don’t know why. Apparently kefir grains respond individually to their particular environment: the  type of milk used, and how or where they’re stored. In someone elses’ kitchen, maybe they would make many more babies. But I’m fine with what I have. I don’t like being regarded as a source for kefir grains.

This week, a different sort of request for kefir grains appeared in my Inbox. It’s for a little girl, I read.

Something in me gave way. Alright, for a child, I’ll go through the bother of receiving a stranger into my home, explaining about kefir and how to store it in between fermentations (covered with fresh milk, in the refrigerator), and how it has to be kept cool. Kefir has its conditions for optimal life, just like any other fresh, living thing. I sighed.

Okay, I wrote back, Come over.

The little girl’s mother knocked on my door that evening. “Why does your daughter need kefir?” I asked, showing her in.

The lady turned haunted eyes to me. “Her name is Noa. She’s only a year and four months old. She has cancer. They’ve already removed her ovaries. We’re hoping to avoid chemotherapy and manage it with surgery. But she needs everything she can get to stay strong.”

I swallowed, and tears came to my eyes. An innocent little girl, with such a terrible thing. God willing, she’ll survive, but she’ll never bear children.

And I was humbled. You just never know what might come of things you do, say, or write. Maybe my post, written four years before Noa was even born, came out of my computer for no other reason than to help her in the end.

I explained the health benefits of kefir and advised how to feed Noa with it. I told her mother that while my mothers never reproduce much, hers may very well make lots of baby grains. Her face brightened.

“If I see that it really helps, and it makes more mothers, I’ll give kefir grains out to everyone in the oncology ward,” she exclaimed. “I’ll get so many mitzvas that way!”

I hope so. I hope that many little zip-locked bags containing new kefir grains will go out of Noa’s house to help other sick children.  May Noa bat Revital will have a complete healing of body and spirit. May she go on to a good life.

There’s lots of online information about kefir. Just google it and you’ll get full instructions on here to obtain grains, how to make it, and recipe.

More alternative health practices on Green Prophet:

• Bee Stings Are Sweet In Israel
• Reap Your Wild Oats
• Moroccan Love Potion

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After a review of Professor Ozdemir’s book Care for Creation; An Islamic Perspective (read it here), I had the pleasure to have another interview with the author, available now for the readers of Green Prophet. 

Professor Ozdemir, we had our last interview immediately after the publication of your book Care for Creation; An Islamic Perspective, at the end of 2022. In the meantime several things happened in the Islamic world and, nowadays, the terrible war in Palestine is getting most of the attention. Focusing on the relationship between Islam and ecology, the topic of your book, the 13th of December 2023 ended COP28. Let’s start from here: did you attend the Conference and, in general, what’s your opinion about its results?

The discussions and commitments made at COP28, including initiatives and funding for sustainable development and climate adaptation, particularly in vulnerable regions, reflect a growing acknowledgment of the urgency of our environmental crisis. This aligns with the principles highlighted in my book, Care for Creation; An Islamic Perspective, where I advocate for a proactive and faith-based approach to environmental stewardship.

The challenges highlighted by the current geopolitical tensions, including the war in Palestine, underscore the interconnectedness of peace, justice, and environmental sustainability. It’s crucial that we, especially in the Islamic world, continue to push for comprehensive solutions that address not only the symptoms of our environmental issues but also their root causes, including conflict and inequality.

I am hopeful about the future because the engagement and dialogue generated by COP28, despite its imperfections, demonstrate a collective will to confront environmental challenges. It’s essential that we build on this momentum, incorporating Islamic environmental ethics, which emphasize balance, compassion, and stewardship, into our global and local environmental actions. The path forward requires unity, innovative solutions, and a commitment to justice and sustainability for all creatures and ecosystems.

Which kind of progresses are you seeing, in the Islamic world, in terms of environmental awareness? We know, from your book, Islam is a “genetically environmentalist religion” and we know also that, from a practical point of view, there is still a remarkable amount of work ahead of us. Are there some encouraging signs?

In the Islamic world, there are indeed encouraging signs of progress in terms of environmental awareness, as highlighted by the principles and examples set forth in Islamic teachings and history. Islamic teachings emphasize the importance of caring for creation, including the preservation of nature, the responsible use of resources, and kindness towards animals. Historical examples from the Islamic world showcase efforts to establish sanctuaries for wildlife, conservation of green spaces, and the creation of public fountains and gardens. Additionally, the Islamic tradition of cleanliness and conservation is evident in teachings that discourage wastefulness and encourage the sustainable use of natural resources.

These principles are not only integral to Islamic faith but also provide a foundation for addressing contemporary environmental challenges. The increasing engagement with these teachings and the growing recognition of environmental issues within the Islamic community are positive signs of progress towards a greater environmental stewardship.

In the Islamic world, there is a strong environmental worldview presented by Islam, emphasizing care for creation, sustainability, and conservation as core principles. Despite this, the awareness among Muslims about global environmental problems is still developing. This growing consciousness is a positive sign, albeit gradual. It’s important to recognize that environmental awareness is intertwined with broader societal factors, including democracy and the rule of law.

Bees in the Quran and apitherapy in Arabic

As these aspects strengthen within societies, they can further enhance the commitment to environmental stewardship, highlighting the relationship between governance, societal values, and environmental action. This evolving awareness, coupled with the foundational environmental ethics of Islam, suggests a path forward where increased environmental consciousness can lead to meaningful actions and policies.

Since a couple of years you are living and teaching in the US. How is the relation between ecology and Islam in that country?

In the United States, the relationship between ecology and Islam is experiencing a revival, particularly among younger generations such as Generation Z and Millennials (Generation Y). This demographic is increasingly engaging with environmental issues through the lens of their Islamic faith, finding in environmental stewardship a nonpolitical cause that resonates with their spiritual values and offers a platform for action.

This revival is not only about fighting for environmental causes but also about presenting their worldviews to their peers, showcasing how Islamic teachings align with contemporary environmental concerns. However, this movement is still in its formative stages, with young Muslims at the forefront of integrating ecological consciousness with their religious identity, indicating a promising direction for the future.

In the United States, initiatives like Eco-Fab Living, Green Deen and Eco-Islam are prominent examples of the burgeoning relationship between ecology and Islam, particularly resonating with the younger Muslim demographics. These movements encapsulate the essence of integrating Islamic teachings with environmental stewardship, serving as conduits for young Muslims to advocate for ecological sustainability, present their faith-informed perspectives on environmental issues, and engage in nonpolitical environmental activism. 

These initiatives are part of a broader, emerging trend where environmental consciousness within the Islamic community is gaining momentum, illustrating the dynamic interplay between faith and ecological responsibility. There are numerous other organizations and movements within the Islamic world that also contribute to this growing awareness and action towards environmental sustainability, each adding unique insights and approaches to the discourse on eco-Islam.

What about Muslim countries? We know that Indonesia , the most populous Muslim country is paying a lot of attention to ecology in its agenda. Could you please give us some more information about ecological initiatives in Indonesia and in other Muslim countries, for example your own country: Turkey?

In Indonesia, the most populous Muslim country, there is a significant emphasis on integrating ecological concerns into national policies and initiatives. The country has embarked on various environmental projects, including reforestation efforts, wildlife conservation, and initiatives to reduce plastic pollution. Indonesia’s approach often blends traditional Islamic teachings with contemporary environmental challenges, leveraging the widespread faith in the country to promote stewardship of the earth.

Turkey, another country with a majority Muslim population, is also seeing a growing interest in ecological initiatives. Efforts there include the expansion of renewable energy sources, such as solar and wind power, and campaigns for cleaner transportation options. The country is also involved in reforestation projects and the preservation of biodiversity through the establishment of national parks and protected areas.

Both countries demonstrate how Islamic principles of caring for the Earth are being interpreted and applied in modern environmental efforts, showcasing a blend of faith-based motivation and contemporary ecological practices.

The Templeton Foundation funded a project aimed at Strengthening the Integration of Islam and Environmental Science in Islamic Boarding Schools through the Ekopesantren Program, which has been hailed as a success story. This initiative underscores the potential for integrating religious teachings with contemporary environmental education, demonstrating a practical approach to fostering ecological awareness and action within religious educational settings. The success of the Ekopesantren Program exemplifies how faith-based institutions can play a pivotal role in advancing environmental stewardship and sustainability efforts.

In Turkey, the European Climate Foundation funded a significant project in cooperation with Üsküdar University’s Forum on Environmental Ethics, aimed at promoting the message and making of al-Mizan: A Covenant for Earth. This project represents a notable effort to intertwine Islamic environmental ethics with modern ecological concerns, fostering a deeper understanding and commitment to environmental stewardship within the Muslim community. Through such initiatives, the linkage between faith-based values and environmental sustainability is strengthened, showcasing innovative approaches to addressing global ecological challenges.

What do you advice eco-Muslims around the world? Maybe a stronger networking work should be done?

To eco-Muslims around the world, drawing inspiration from Care for Creation and al-Mizan: A Covenant for Earth, a key piece of advice would be to deepen their engagement with the principles of environmental stewardship as outlined in Islamic teachings. These texts underscore the profound connection between Islam and environmental ethics, emphasizing the responsibility of Muslims to protect the planet and live in harmony with nature.

Strengthening networking efforts among eco-Muslims and beyond is indeed vital. Here are a few specific recommendations inspired by these guiding documents:

Eco-Muslims should seek to build stronger networks both within the Islamic community and with other faith-based and secular environmental groups. Collaborating on common goals can lead to a greater impact, pooling resources, knowledge, and influence to address environmental challenges more effectively.

Utilize platforms, both online and offline, to share knowledge about the Islamic perspective on environmentalism. Workshops, seminars, and social media campaigns can help spread awareness and inspire action based on the teachings of Care for Creation and al-Mizan: A Covenant for Earth.

Engage with policymakers to advocate for environmentally friendly policies. Use the moral and ethical arguments presented in Islamic environmental teachings to push for changes that can lead to sustainable development and conservation efforts.

Encourage the adoption of sustainable practices within individual lifestyles, communities, and institutions. Initiatives can range from promoting renewable energy and reducing waste to supporting local conservation projects.

Given the universal message of environmental stewardship, seek opportunities for interfaith dialogue and cooperation on ecological issues. Such partnerships can amplify the call for action and demonstrate a united front against environmental degradation.

By focusing on these areas, eco-Muslims can leverage their faith to make a meaningful contribution to the environmental movement. Care for Creation and al-Mizan: A Covenant for Earth provide a rich framework for understanding and action, highlighting the critical role of faith in motivating and guiding efforts to safeguard the environment for future generations.

11 books for sustainable Muslims

Could you please suggest to our readers some crucial books on the relationship between Islam and ecology?

Here are some crucial books on the relationship between Islam and ecology, reflecting the growing interest in how Islamic teachings intersect with environmental stewardship:

Thank you Professor Ozdemir for your answers. Have you any final remarks?

Let me finish with some good news: The United Nations Environment Programme (UNEP) is thrilled to announce the upcoming publication of Al-Mizan – A Covenant for the Earth in Nairobi on 27 February 2024. This groundbreaking document represents a pivotal moment in the dialogue between Islam and environmentalism, offering a restatement of the principles that have historically governed the protection of nature within Islamic teachings, now reimagined to address the pressing environmental challenges of our times.

Al-Mizan – A Covenant for the Earth is a testament to the rich environmental heritage of Islam, articulating a comprehensive vision for sustainable living that resonates with both Muslim environmentalists and the global environmental community. This publication underscores the vital role of faith-based initiatives in promoting ecological sustainability and highlights the unique contributions of Islamic ecological ethics to contemporary environmental discourse.

The announcement is poised to be a watershed moment, marking a significant contribution to the global environmental movement. It promises to inspire action and foster a deeper understanding of the intrinsic connection between Islamic values and the stewardship of the planet.

Manuel Olivares is an Italian author and publisher living between Italy and the UK. He is mainly interested in ecology and comparative religion. He spent several years in Asia, mostly in India, devoting a remarkable amount of time studying Eastern religions.

More recently he has strongly supported the campaign for an eco-friendly Ramadan which had an excellent, international response. For more information visit his web site www.viverealtrimenti.com.

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