Najma Mohamed, with over two decades of dedicated work in the fields of climate, environment, and sustainable development, has served in numerous civil society organizations across multiple countries. She has held the position of Policy Director at the Green Economy Coalition. Among Mohamed’s recent publications are works such as “Dismantling the Ecological Divide: Toward a New Eco-Social Contract” (2023), “Normative Framework to Assess the Just Transition to a Net-Zero Carbon Society” (2022) and “Sustainability Transitions in South Africa” (2019), all of which delve into the realms of Islam, climate, and ecology.

We had a conversation with Najma Mohamed, who possesses profound experience in both the conceptual and practical aspects of Islamic environmentalism, focusing on environmentalism within Muslim communities.

As a Muslim woman, you are conducting academic research on Islam, the environment, ethics, and actively participating in various roles. Considering that the climate crisis poses a significant challenge for all of humanity, do you believe that Muslims are adequately addressing this global concern in their discussions and actions? Please elaborate on your thoughts and observations.

Over the course of two decades during which I have worked in this sector, the climate and ecological crisis has been escalating in urgency, impacting every country and economy. Climate change impacts, such as an increase in extreme weather events, have already resulted in loss in lives, destroyed livelihoods and damaged infrastructure. Robust nature is essential for healthy communities and societies, yet 75% of Earth’s land areas are experiencing degradation. Currently, the actions and commitments of countries concerning climate and the environment remain insufficient to address the breakdown A comprehensive response involving all sectors of society is necessary to tackle this global crisis, Muslims must be part of the dialogue and solutions. Yet the awareness and action on climate and ecological issues have not yet feature prominently in the discussion nor actions of Muslims.

Recently, as we have observed in your work as well, academic studies have been conducted on topics such as Eco Islam, Islam, and environmental ethics. What does the concept of Eco Islam convey to us? What elements does Islam’s environmental ethics include?

Concern for the climate and environment is deeply rooted in all fields of Islamic teaching and culture according to many Islamic scholars and researchers. Muslims believe that the planet has been created in balance and men and women must act as representatives of Allah on the planet, enjoying the bounties on earth within limits. But this balance has been disturbed. The natural limits that ensure we have a safe and healthy planet for all life to flourish, have been transgressed by humanity. According to scientists at the Stockholm Resilience Institute, five of the nine planetary boundaries needed to sustain life on the planet have already been breached. Instead of pursuing societal wellbeing, within environmental limits, our economies have been designed to pursue profit and wealth with little consideration for the impact on nature. This has resulted in widespread “destruction on land and sea”. This environmental destruction includes climate change. Islam presents an understanding of humankind’s relationship with the Creator and creation. In their connection to the Creator, a Muslim function as a trustee and servant on Earth, entrusted with the duty of living in kindness, compassion, and justice towards all of creation. Regarding creation, they share the rights - just as all other living beings do - to partake in nature’s bounties. Simultaneously, they stand as partners in creation, united with every facet of nature in praising and glorifying the Originator, Sustainer, and Fashioner of the Universe. The ecological ethic of Islam presents a vision of the sovereignty of the Creator, and the just, responsible, and accountable trusteeship of humankind that respects the sanctity of creation. Living in justice with people and with the planet is an obligation for every Muslim who accepts the mandate to live as a representative of Allah on this planet. The ecological ethics of Islam seeks to rectify people’s relationship with the planet, inculcate just and moral behaviour, and mitigate harm. Muslims must now display the transformative force of Islam which mandates us to act for the people and for the planet. 

What are the fundamental differences between the Islamic perspective and modern perspective on ecology?

The Islamic view on ecology is neither nature-centred (ecocentric) nor human-centred (anthropocentric) but is essentially theocentric (God-centred). The environmental movement is, for the most part, ecocentric with a focus on elevating and focusing on values and principles that safeguard nature. A theocentric view centres on the status of an individual’s relationship with the Creator and environmental care is thus framed as spiritual obedience and part of good actions that every Muslim is required to do, while the modern environmental movement has largely based its call for environmental action on scientific analysis and arguments and technological solutions. I will illustrate this by sharing three key differences between the Islamic perspective and the modern environmental movement:

- Tawhīd is often put forward as the key principle underlying the ecological message of Islam. This principle, which centres upon the Oneness of the Creator, spells out clearly that the Owner, Creator, and Sustainer of the entire universe is Allah. His Oneness infuses the entire environmental worldview of Islam with the recognition that nature was designed by Him, is purposive, and functions in accordance with His Will. It is the principle which gives the religion of Islam its distinctive morphology and makes the ecoethic of Islam wholeheartedly theocentric. For the modern enviromental movement, a wide range of reasons exist to protect and care for nature, such as the dependence of economies and societies on nature.

- Humans have only been appointed as trustees on earth, holding it in usufruct, answerable for the just and responsible discharge of this trusteeship. This trusteeship, or khilāfah is further shaped by the belief that humans, in their servanthood, are accountable for all their actions. True khilāfah (stewardship) is thus not about dominion, mastery or control over any part of creation, but is centred on responsible trusteeship, cherishing and carrying out the capabilities entrusted to human beings with humility and obedience to the laws of the Creator in all human endeavours.

- And third, creation (khalq), which reflects divinely arranged structure and order, is deserving of care and respect since it possesses inherent value as the signs of Allah, ecological value as part of the integrated system which He designed, and utilitarian value in sustaining both humans and the rest of creation. In Islam, nature has sacred value.

In the Islamic perspective, nature is considered a sacred trust from God, and ecology is highly valued. How do you evaluate the relationship between countries with a significant Muslim population and the environment? Besides moral teachings, what economic and political strategies should Muslims collectively pursue to act in accordance with an Islamic environmental understanding?

Islam represents not only a “personal” religion, but a mode of organising society and its institutions premised on the ethical guideline of securing the universal common good of all created beings. The values and principles of Islam are therefore not confined to beliefs, values, and rituals, but imbue the entire life and lifestyle of Muslims. As a lived tradition, it provides “for the total orientation of life”. While countries with substantial Muslim populations can captivate a broad audience through awareness-raising programs based on environmental teachings (such as waste management, imam training, greening mosques, and religious institutions), they can and should also address the systemic challenges that lie at the root of the crisis, how our economies are designed and organised.

Our economies are no longer fit for purpose. They are driving the interlinked climate and nature crises and need to be upgraded, overhauled and transformed. Transforming our economic systems is the most ambitious and urgent transformation the world has ever known. This includes rethinking the purpose of our economies – from economies focused on maximising profit, financial returns and endless consumption to economies that deliver wellbeing, justice and sufficienct. We need new ways of governing, measuring and financing our economies. This includes reforming our production and consumption patterns so we restore balance and stop the levels of pollution and exploitation. In Muslim countries, the environmental movement can begin to advocate for new ways of thinking about we make, spend and invest money. How can we foster a green economy rather thn a greed economy? How can we support the most climate vulnerable communities and groups? How to invest ethically and sustainably? We need to interrogate our fossil fuel intensive energy pathways and explore a just transition away from fossil fuels to clean, healthy and renewable energy systems. How can we engage governments and leaders in Muslim majority countries to take brave, bold and principled action to transition from fossil fuels? We have to think about the way we grow, produce and consume food. How can we transform the halal food industry to embody the principles of just and ethical food production and consumption that nourishes soils and souls?

The teachings of Islam must permeate every dimension and choice within a Muslim’s life, from the drops of water we use for ablution to the litres of fuel that power our cars. No good action, no matter how small, is deemed as insignificant in the life of a Muslim. And to combat the climate and ecological emergency, every action will count. 

The Green Economy Coalition, of which you were Policy Director, is an important organization as a civil society institution, aiming to influence and mobilize the public, institutions, and governments. Do activities of such organizations prove to be truly effective in influencing government policies and raising public awareness?

Social demand for a different kind of world, one which is more sustainable and fairer is growing. And the inclusion of citizens, workers and other social groups is now a big part of climate and environmental actions, not only of raising awareness but also influencing policies and decisions and holding governments and busineses to account. For example, a growing global youth movement calling for climate justice is rooted in the concerns of young people who will have to live with the social and ecological consequences of economic decisions that are being made today. Governments are becoming better at engaging with Indigenous people who steward 80% of the world’s biodiversity in the decision-making processes on the protection and conservation of nature. And workers – both in the formal and informal economies, whose jobs and livelihoods depend on healthy nature and stable climate systems, are making the links between healthy jobs and a healthy planet. People must be at the heart of decisions, plans and investments for climate and environmental action. And they are proving effective – in the streets, in the courts, in the negitiating rooms and and in the boardrooms - to challenge decisions that harm people and nature. There have been multiple and interconnected reasons for putting people at the core of decision-making processes. These include restoring public trust in decision-making, opening up the decision-making process, providing information, holding decision-makers to account, increasing transparency, achieving public support and restoring legitimacy and acceptance of policy decisions. And there are a multitude of participatory mechanisms to advance citizen participation and inclusion such as citizen and people assemblies, policy dialogues and participatory budgeting where people have successfully helped to shape climate change and enviromental decisions, processes and plans. Civil society and people’s movements have a key role in climate and environmental action.

You believe that Islamic environmental ethics should be taught to children, youth, and adults through education, and you have articles on this topic. Are there any initiatives in Muslim societies for such efforts? What kind of activities are being carried out?

From the cradle to the grave, a Muslim is charged with seeking knowledge - of her Creator, of His Laws, and of the workings of Creation - drawing on all the sources of knowledge placed on planet Earth – in revealed and non-revealed knowledges, through sensory and spiritual experiences, in the Qur’an and in the universe. This wondrous search for knowledge should be visible in her life, and manifested in just action in this world, in good works, which incorporate environmental care. Revitalizing ecological ethics in the educational establishment of Islam provides an impetus to not only uncover Islam’s environmental tradition, but to affect Muslim awareness and action on the ecological question. Educational interventions, given Islam’s rich institutional landscape, have been among the primary strategies promoted to revive Islam’s environmental teachings and practices. Within the Muslim educational landscape, and amid a vibrant culture of lifelong learning, there exists a myriad of institutions which can be harnessed to share knowledge of the workings of the Earth. Boasting an extensive and growing educational establishment, both traditional and modern institutions, the mosque and Muslim school for example, continue to play a vital role in the educational life of Muslims the world over. Examples of environmental education programmes, premised on the Islamic teachings on the environment can be found with religious leaders in Pakistan, Jordan and Zanzibar, with conservation movemements in the Philippines, and with religious schools in Indonesia and South Africa. These educational programmes have targeted religious leaders, young children and women and men who manage natural resources. Sourcebooks, teaching modules, classroom materials, videos, posters and pamphlets and outdoor educational experiences have been developed to relay the environmental ethic of Islam. Many of these educational initiatives are, for the most part, still at the stage of building foundational ecological literacy - increasing knowledge and awareness of the environmental teachings of Islam. An increasing number are now building the skills to act upon these values and to participate in the resolution of climate and environmental problems. The benchmark for evaluating the success of ecoIslamic programmes would thus lie not only in understanding and adhering to the ecological teachings of Islam, but in manifesting this ecological “morality” in practice – in just, responsible use and interaction with the natural world. 

It is a fact that the countries contributing significantly to the climate crisis are mostly developed countries, while Muslim-majority countries tend to be developing countries with a comparatively smaller share in causing climate crises. Despite this, there are concrete steps being taken by Muslim countries towards addressing the climate crisis. Can the teachings of Muslims on climate and the environment provide an effective solution to the world?

Historically, the global greenhouse gas emissions that are driving the climate crisis come from the rich and highly industrialised countries. And similarly, the consumption patterns and economic pathway of these countries own a large part of the responsibility for the high levels of air, water and land pollution, as well as biodiversity loss that are damaging the ecosystems on earth. But climate change and environmental breakdown will affect not only those countries whose polluting economic pathways have put the planet in this position in the first place. It will impact those who have done the least to cause global warming or environmental degradation, those with limited resources to adapt to and cope with climate and environmental impacts. And therefore, the response to the climate and environmental crisis should be one which addresses the equitable distribution of the burdens of climate change and through climate and environmental action creates a fairer, more just and more equal world in the process. 

People of faith, who often stood at the forefront of the battles for human justice, are now reclaiming their roles in the climate justice movement. Since many faith traditions possess a profound impulse towards justice and builds on the heritage of the prophets of God who questioned the social and political structures of their time, Muslims must stand in solidarity with the vulnerable communities and countries by supporting and calling for climate and environmental actions that are socially just.

As the human mind and heart come to realise the impact which human aggressions and transgressions is having on the earth and its people, we need to formulate a response which will remedy the suffering of the human and non-human worlds. The voice of Muslims who care for the earth and its people is rising. They present a way of seeing the world and understanding our place in it; a knowledge system which is viable and valid; and an educational philosophy and establishment which is more than capable of responding to the questions of our time. The time is ripe for humanity to build a world in which all people count, in which all voices are heard, and in which the earth matters. Muslims must play their part in this endeavour and display the transformative force of their faith which propels them towards living in justice with Creation. For, “Indeed, God loves those who are just” (The Table-Spread Chapter 5: Verse 42).