April 25, 2011 § Leave a comment
The international relief and development organization Islamic Relief has published an in-depth analysis on fair trade according to Islamic principles:
An Islamic Perspective on Fair Trade
The growth of international trade has brought about significant economic benefits and prosperity to many. However, small-scale producers in many poor countries, particularly those whose livelihoods depend upon the farming of a single crop, are unable to compete in a world market controlled by large multinational companies and distorted by the subsidies provided by rich countries to their producers. As a consequence, farmers in poor countries have few options for generating an income and many live in poverty often unable to meet even their most basic needs. Fair trade is a response to these conditions.
European and North American Fairtrade labelling bodies, non-governmental organisations and various faith-based organisations have all been instrumental in promoting fair trade. Indeed, for ethical and moral reasons, many Christian faith-based organisations have adopted a clear and unequivocal position in support of fair trade. Is an Islamic perspective on fair trade also supportive? Do Islamic principles and teachings encourage Muslim organisations to be equally active? And does an Islamic perspective provide additional insights? In order to address these questions, this paper presents an Islamic perspective on fair trade. It does this by outlining the key principles upon which fair trade is based, such as sustainability, fairness, equity, and workers rights, and examines relevant Islamic teachings.
This investigation finds that the principles of Islam are not silent on issues of fair trade and trade justice. Indeed, there is a rich heritage in Islam of high moral standards, ethics, values and norms of behaviour, which govern personal, professional and business life. In the area of business and commerce Islam obliges buyers, sellers and consumers to act honestly, fairly and with integrity in their daily business practices – for business is not something that can be treated separately from all other aspects of social life. Islam also obliges workers to be treated fairly, and with dignity and respect. Since the fair trade movement is primarily concerned with fairness, equity and justice, it seems that the principles of fair trade and the teachings of Islam are entirely congruent. With references from the Qur’an and ahadith this analysis demonstrates that, from an Islamic perspective, there are indeed strong and clear faith-based reasons for supporting fair trade initiatives. Through supporting fair trade, Muslims can ensure that producers receive a fair price that guarantees a living income and decent working conditions with longer-term contracts that provide greater security and ensure more sustainable development.
Read full article: http://www.islamic-relief.com/InDepth/downloads/Islam_and_Fairtrade.pdf
December 25, 2010 § Leave a comment
By Sarah Nardi
Source: Adbusters Magazine
Most of us, whether we’ve experienced it directly or not, are familiar with the idea of a comedown. A comedown is what happens when a drug, usually a stimulant, begins the long, painful process of withdrawing from your system. As the euphoria of the high begins to wane and the anxiety washes in, you suddenly start to feel dizzy and disoriented. The drug, previously situated between you and reality, is wearing off and, as it goes, you’re left to navigate the void created by its absence. That means going through the process of reconnecting to yourself, to your body’s natural rhythms and your mind’s natural pace. And when it’s finally over, you’re left feeling listless, lifeless and blank … the soaring high replaced by a crushing melancholy.
That’s how I feel every year after Christmas.
Once the cheer I’ve been mainlining since the day after Thanksgiving dries up, I’m left with an emptiness I can’t quite describe. There’s nothing like the sight of Christmas decorations after the holiday has passed. Walking into a room strewn with yuletide detritus is like returning to the scene of Bacchanalian excess the morning after, when all you’re left with is a headache and a vague sense of shame. The thought of candy, cookies, credit cards – consumption in any form – invites feelings of guilt and disgust. I can’t wait to eat a salad, go to the gym. I vow never to go to the mall again. I just want to get clean. Coming down from Christmas – reconnecting to my body’s natural rhythms and my mind’s natural pace – takes days.
I doubt I’m alone. Most people seem a bit pallid and disconnected, not quite themselves, in the days following Christmas. It’s as if we’re all trying to traverse the void that the holiday, with its attendant excess, has left in its wake. But what if we were to introduce some elements of Ramadan into our celebration of Christmas? Muslims, during the month-long observance of the Islamic holiday, abstain from eating, drinking and sex during the daylight hours. The practice of fasting is meant to teach patience, humility and restraint. It is meant to inspire empathy and appreciation. It’s a way to achieve “God-consciousness” and repent for past sins and misdeeds. Above all, fasting is meant to bring one closer to one’s spiritual self. By denying the body, practitioners are strengthening the soul and the mind. It is an exercise in discipline and meditation that, once completed, should leave one feeling more connected, more whole.
Westerners have a long tradition of borrowing from other cultures to temper an immoderate nature. Yoga brings us calm, Tao brings us balance – so why not look to Islam for a bit of restraint? Maybe we can begin this year at the height, rather than the depths, of self.
September 27, 2010 § Leave a comment
Source: Green Prophet
Islam, fair-trade is more than just a fashion statement, it’s a deeply-ingrained value
Many people wouldn’t normally associate Islam with fair-trade and ethical fashion but that is all set to change as a growing number of Muslim companies rediscover Islam’s fair-trade message. Whilst fair-trade fashion would generally conjure up images of well-dressed hippies, there is a new generation of Muslims who are placing ethical concerns at the heart of their work and wardrobe. Not only does this indicate rising green and ethical awareness in Muslim businesses, it also means there is a growing demand from normal Muslims for environmentally-friendly options. I spoke to some of the people behind these unique companies from across the UK, Canada and the Middle East to find out more.
Muslims go Organic with T-shirts and Hijabs
Urban Ummah is a UK-based clothing line that sells fair-trade, ethically produced and environmentally-friendly printed t-shirts with catchy Muslim slogans. One t-shirt which caught my eye was the ‘Yes, I am Organic and Islamic.’ It explains on the website that going organic is not only good for your health but ultimately leads to a better quality of life for you and those growing the crops, who would otherwise suffer from the side effects of harmful pesticides.
“As Muslims, it is our duty to put a stop to this [farmers in third world countries becoming ill due to the use of chemicals in the crops they produce]. If we switch to a few organic products on our shopping lists instead of the usual rubbish we subject our bodies to, perhaps we can make a real difference to someones life. Becoming fairtrade, organic, ethical and environmental, is all expected of a Muslim, so please give a damn!”
But it’s not just t-shirts that Muslim businesses are providing; Artizara sells fair-trade hijabs for eco-conscious Muslimahs, and in Canada Queendom Hijabs offer a full range of eco-hijabs made from certified organic cotton and bamboo.
Organic cotton is particularly eco-friendly as it has minimal impacts on the environment, while bamboo grows at a rapid rate, requires very little pesticide and is 100% biodegradable. Founder of Queendom Hijabs, Abeer Al-Azzawi spoke to Green Prophet about why she decided that all her products would be environmentally-friendly.
“Islam promotes values of caring for nature and God’s creation,” she explained. “So it’s our responsibility to respect nature and do what we can not to damage it. If we have opportunities to contribute positively to environmental issues, we should seize them.”
Green Credentials spread to the Middle East
Aber, who is originally from Iraq, added that she hopes her green credentials will inspire the rest of the Muslim world to be more eco-conscious. In fact, an ethical fashion revolution seems already under way due to SHUKR Clothing, a company which is championing ethical and fair-trade practices in the Middle East.
SHUKR was launched in 2001 by Jaafar Malik and Anas Sillwood, both British citizens who have recently moved to the Middle East. Anas explained that like many other younger Muslims he struggled with the dilemma of trying to dress in ways that were faithful and modest on the one hand and fashionable and modern on the other. “SHUKR was, therefore, launched to meet the need for contemporary, fashionable Islamic clothing,” he explains.
“Interestingly enough, we soon found that members of other faith communities also seemed to have similar dilemmas to a certain extent, and it wasn’t long before we also had loyal Christian and Jewish customers amongst the SHUKR clientele.”
Anas explains that in terms of fair-trade, the majority of SHUKR’s raw materials – especially cotton – are purchased from Syria under fair, fixed prices which support cotton producers.
“Islam’s emphasis on fairness and justice spills over into a concern for fulfilling workers rights, the second main goal of the fair trade movement. The Prophet, peace and blessings be upon him, famously said that the worker should be paid his wages before his sweat dries…”
“As for environmental sustainability,” continues Anas, “The Qur’an repeatedly informs us that wastefulness is an appalling trait, and traditional Muslims in the Muslim heartlands have internalized this message; they may not have had the exposure to widespread governmental “green” campaigns like we have in the West, but their religion has taught them, for example, not to waste.”
As SHUKR, Queendom Hijabs and Urban Ummah have illustrated, the green and fair-trade message is growing amongst the Muslim population who believe ethical standards are important as they are rooted in Islamic principles. Minimizing waste, protecting the environment and providing fair wages may have only recently become fashionable but they have always formed part of the Islamic ethic of fairness.
September 3, 2010 § Leave a comment
In the article “Globalisation Critics are Naive” Oxford University professor Tariq Ramadan – a critic of globalization himself – highlights some of the problems within the current movement, discussing the imperialist language of Western activists, their ignorance of other nations and potential partners for the cause in the Muslim world, and prejudice towards other minorities living in the West who are among those being fought for. Though I do not know enough about the anti-globalization movement in the West to say whether or not I agree with his arguments, I did find the article to be quite interesting. Here are some important points from the piece:
– “To such an extent that it is not unusual to meet men and women championing progressive opinions on social, political and economic issues, while their cultural vocabulary still bears the imprint of an old colonial outlook. From forum to forum, one grows accustomed to meeting this new species of activist – a living contradiction of the contemporary left – economically progressive but culturally so imperialist; ready to fight for social justice but at the same time so confident and sometimes arrogant as to assume the right to dictate a universal set of values for everyone.”
-“To advocate another kind of globalisation armed only with Western rationalism against the uniform commodification of the world is not only contradictory, but profound nonsense. “
-“Amid the talk of democracy, social justice, of the struggle against discrimination in employment and housing, of the rejection of racism, of antisemitism and islamophobia, the populations most affected (those living in deprived urban areas, young people of ‘immigrant origin’, Muslims) are virtually absent from the numerous forums where one thinks for them, without them. If they do come along, they are questioned, suspected. ‘What do they want?’ This single question says enough about the contradiction.”
-“Although the impressive size of the protests against the Iraq war must be acknowledged, one has to ask what alternative was really being proposed (beyond saying ‘No to the war’) to counter America’s unilateral stance and its programme of supervised democracy. Absence of awareness about Islam, as much as the fear cultivated and shared at the heart of a caricaturally constructed West, have led those seeking another kind of globalisation to engage in superficial, if not dangerous talk on Islam. Where are the Arab and Muslim alter’-globalisers? How can we reach out to the millions of activists in the Middle East, Africa and Asia who could become the new life blood of the movement? Such is the fear, and so widespread is the suspicion, that it is unimaginable that Muslims, with their convictions and values, might themselves be agents of change.”
-“Blind to the dynamics of social, cultural, economic and political liberation underway across most of the Muslim world (and often expressed within and through Islam) and oblivious to the struggles being fought by European and North American Muslims, the ‘alter’-globalisers continue to cultivate too many prejudices. Convinced that they are progressive, they give themselves the arbitrary right to proclaim the definitively reactionary nature of religions, and if liberation theology has contradicted this conclusion, the possibility that Islam could engender resistance is not even imagined … unless it’s to modernity. In the end, only a handful of ‘Muslims-who-think-like us’ are accepted, while the others are denied the possibility of being genuinely progressive fighters armed with their own set of values: by doing this, the dialogue with Islam is transformed into an interactive monologue which massages ‘our ideological certainties’ just as Huntington wanted to ensure ‘our strategic interests’.”
To read the entire article, please visit:
August 30, 2010 § Leave a comment
“O ye who believe! Stand out firmly for justice as witnesses to Allah even against yourselves, your parents, or your kin, and whether it be (against) rich or poor, for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do.” Quran 4:135
August 24, 2010 § 2 Comments
In my daily life I have found it difficult to balance my everyday concerns with concerns over my spiritual state and the life hereafter, something that many Muslims struggle with of course. When I do, however, take the time to reflect on my soul and my relationship with God, I evaluate my state in relation to common checklist items that are often cited as the proper tools to help reach an ideal level of religiosity and connection with Allah: prayer, fasting, giving money to the poor, being respectful to my parents and elders, asking for forgiveness from God, etc. These are the things which my mind naturally turns to when I think of striving to improve myself, and on the days I have given particular attention to my prayer or to extra good deeds, I often feel happier with the knowledge that I’ve at least made this day a good one with notable good deeds that will inshaAllah being me reward from the Most Merciful.
But recently I have begun to feel agitated internally because I’m realizing these checklist items are not enough. The items of course are of utmost importance, especially prayer, but I cannot be expected to reach higher levels of ihsan (goodness) if I have not evaluated every single aspect of my life, whether those aspects are overtly connected to religiosity or not. Actions cannot be evaluated in isolation of other actions, as many of the Prophet’s lessons have taught us (peace be upon him). So what have I left out? Well, I’m praying and extra sunnah prayers and donating some money to charity, I always try to serve my parents well and stay connected to my relatives, I fast, and I strive to remember Allah throughout the day. I seem to have much covered, or am at least conscious of the important things….right?
But after all of that, after I pray that prayer in the mosque, leave my change in the donation box, say ‘salaam’ to a community member…… I stroll to my Toyota sporting my Tommy Hilfiger Jeans, get in and drive to my middle class suburban neighbourhood that is close to that sprawling North American mall I like to visit to buy more stuff that I ‘need’. Of course these objects I surround myself by are technically within the realm of the halal, and there’s no harm in enjoying the bounties God has bestowed upon me to a certain degree. I do try to keep in mind that as a North American, I live a very materialistic lifestyle. But materialism isn’t necessarily the source of my internal agitation and discomfort. I should say, rather, that it is not the only source. In the West, we live in extreme wealth and consume 80% of the world’s resources. After having lived abroad I have come to see that what I think middle class means isn’t middle class at all. In relative terms, I live like a queen and bask in luxuries beyond the imagination of the majority of the world’s population. I have to always remind myself that I misuse the word ‘need’ when I should actually be using the word ‘want’, telling myself to be content with the fact that I have enough – too much, in fact.
But as I said, materialism is not the only source of my dilemma: The knowledge that the luxury I’m wrapped in was made possible by the injustice and exploitation of the poorest of the poor, and I that I live my life of North American comfort on the backs of my brothers and sisters across the globe, eats me up inside. How can I sleep comfortably in my bed at night when everything in my bedroom, from the bed sheets to the alarm clock, have probably been manufactured in sweatshops where workers have been paid as little as 87 cents an hour, possibly less? I have been fooling myself in thinking that the slave era is mostly over. Allah says in the Qur’an, “blame attaches but to those who oppress [other] people and behave outrageously on earth, offending against all right: for them there is grievous suffering in store!” (42:42). No, I’m not involved in the making and maintenance of those terrible sweatshop conditions, but my comfort and ease are a direct result of this exploitation as I benefit from the products these poor workers slave over. I own the products they slave over! Their hands have bled over my things, and I don’t even give it a second thought as long as I am still able to purchase cheap goods.
I cannot continue to feel that this is okay. As a Muslim, my duty is to struggle against oppression on earth. If my lifestyle is a cause of the oppression of thousands of individuals, then something within it must change, and I cannot keep thinking that the normal checklist items are the only measures of my levels of religiosity. This blog is the beginning of that change and I hope that through it I can help bring others along with me on the journey to transform that internal agitation and discomfort with my extreme North American lifestyle into to real action.