Initially the book liberally gives airtime to the current existence and overplay of consumerism, globalisation and the importance of recognising the environmental arguments. The author's own upbringing and examples are current and help the reader relate to an upbringing that may cut across semi-urban middle class suburbia. Again, these are subjective and wisely, the book moves swiftly into definitions of what a green deen (or way of life) could be/ should be. Abdul-Matin is determined to give a

Initially the book liberally gives airtime to the current existence and overplay of consumerism, globalisation and the importance of recognising the environmental arguments. The author's own upbringing and examples are current and help the reader relate to an upbringing that may cut across semi-urban middle class suburbia. Again, these are subjective and wisely, the book moves swiftly into definitions of what a green deen (or way of life) could be/ should be. Abdul-Matin is determined to give a holistic argument for his book and his manner of using Islamic injunctions from both the Quran and Hadith to exemplify that. It is also clear he has a vision to unite environmentalists the world over and while his focus remains on the inter-faith community, he is clearly concerned about the state of Muslims in relation to their impact on the environment.



The book is divided into three parts: Waste, Watts and Water. What is refreshing is how every chapter does not end with cliche angles. Instead he leaves the reader with questions for self-reflection. And keeps tying back the points in each chapter to one's relationship and understanding of the Divine.



"At its core, Islam is about developing a relationship with God. Islam then promotes relationship between people – families, neighbours, anyone. By putting at the forefront, relationship-building between other people, Islam tries to help humans heal from the oppressions they have suffered and de-emphasizes materialism. Ultimately, just as we do not need to create to be relevant, nor do we need to consume to be relevant. Islam brings us into a state of balance (mizan) so that we can come to see the role of steward (khalifah) as part of a more mindful practice.”



Each of the three parts of the book shows a considerable amount of research and interviews with people who are living the green deen. While a lot of the examples are American-centred, they are not irrelevant to the rest of the world. However, it does assume a certain class of readership. The part under Watts or Energy usage (or rather mis-use, over-use or abuse of) is an eye opener. A history lesson on the origins of oil control illustrates the delicate relationships Iran has with the US for example.



“Oil was first discovered in Iran in 1908 and was controlled by the Anglo-Persian Oil Company which today is known as BP. Over time, the Iranian people became resentful, for they never saw the profits of their land’s natural resource…”



Tracing the dependency on coal for electricity, another important aspect is brought to light – that of MountainTop removal Mining: how destructive it is and harmful to both the environment and humanity as a whole. When a mountain is blown off, flyrock and ash (part of the rubble boulders) can be so huge that they can kill people and in 2004, a three-year old child was one such casualty. Furthermore, this practice of mountain top removal mining results in flooding. “When a mountain top is removed, the rainwater goes straight down into the valleys below, increasing the volumes of the streams” increasing the overflow “by three to five times.” Plus it depletes water resources as the rubble just clogs up waterways etc.



These negative non-renewable uses of energy, Abdul-Matin terms as Energy from Hell and purports his case for remaining connected to the earth to feel its subsistence and to be reminded of our sense of responsibility. The tri-partite involvement of Govt-Private sector-NGOs to do their part and transform the way citizens understand the impact of their actions. I did feel he fell short of explaining the negative outcomes should a non-sustainable lifestyle continue. He says it but does not exemplify it.



What grabbed me most were the sections on Water and our current Food consumption patterns. As Muslims consume water on a more dedicated basis compared to others, for wudu/ablution (five times a day), Abdul-Matin curiously introduces what he calls one’s ‘wudu number’. This is calculated by doing wudu into a pail and at the end of it, using a water scoop/measuring cup to measure the number of scoops one has used. And the idea is to reduce that number every time. Not just at the individual level, but he encourages mosques to take a water meter reading every Friday before and after Friday prayers. Dividing the difference in the meter readings by the number of people who did wudu gives the approximate wudu number for each person. And to try and reduce their number by 10% in the subsequent week for example.

The last part of the book illustrates the lives of people who are walking on the green deen path.From farmer’s markets to the proper upbringing and slaughter of zabiha-meat (the process of halal starts from animal rearing), the examples are growing. One of Matin’s green voices, Qaid, explains that unless economic domestic problems are resolved, people cannot and will not be conscious of a green path in their lives. Qaid says: “You can’t have people lining up for green this and green that when a little girl’s daily problem is that her mother’s boyfriend is hitting her.”



A strong injunction in the Prophet’s hadith is to treat animals with love.



“They are not to be disrespected, denied food or water or hurt in any way. The Holy prophet (saw) once told the story of a woman who was punished because of a cat she had imprisoned until it died. ‘She entered the Hell Fire because of it, for she neither gave the cat food not water as she had imprisoned it, nor set it free to eat from the Earth.’ Killing and harming animals unjustly is unlawful and completely contradictory to the principles of balance (mizan) and Justice (adl) which are part of a Green Deen.”



The book ends with bringing together several environmental discussions by well-known advocates but also Matin’s very personal call to the reader in the context of why it is absolutely necessary to have and live by a green deen. His case is clear:



“The amount of carbon per person that is emitted into the atmosphere will not make any hearts leap. Overwhelming ‘evidence’ and a decision from environmental elites will not make the change. What will inspire change is connecting the planet to each person’s self-interest and ensuring each person’s understanding of the issues.” Something I think is sorely lacking in today’s current age of IT-madness.



Matin does end on a positive note but his point on initiative action is from the same thrust – to feel connected to the earth, only then will a person make the change in their lifestyle. Until and unless we make an effort to understand the issues, no substantive change will happen.



I would recommend this book to the non-Muslim reader as well – the list of Glossary at the end is well documented and self-explanatory. An inspirational and eye opening read, personalised and simply worded to resonate with the reader.

