By Anmol Irfan

Mar/Apr 25

Each passing day brings new trends that revolve around the latest must-haves and the newest versions of everything we need to own right now. It’s not just limited to one category either. There are countless articles and social media posts dedicated to kitchen, bathroom, travel, and car essentials, and more. Such items are hardly ever “essentials” but merely things that would be nice to have. The need to just have more of anything is slowly becoming ingrained in our lives. 

As with any other festive season, experts say that even advocates for sustainability seem to get caught up in the constant cycle of consumption that exorbitantly increases this time of the year. When many of us think of overconsumption, the first thing that comes to mind is fast fashion. A 2023 UN Environment Program (UNEP) study revealed that textile production has skyrocketed from 18.3 lbs per person in 1975 to 34.2 lbs in 2023, with projections at 41.5 lbs by 2030.

The world is producing, consuming, and throwing away more clothes than ever before. Clothing production doubled from 2000 to 2014, with more than 150 billion garments produced annually. Every second, the equivalent of one garbage truck of textiles is landfilled or burned.

Many of us donate unwanted clothes to charity shops and clothing collection banks, but do we really know what happens to them? Globally, only 30% of collected clothing are resold on domestic markets, due to poor quality and low resale value. The rest are sold to textile merchants who ship them overseas to Sub-Saharan Africa to sell in countries like Kenya, Ghana and Senegal.

But consumption isn’t just limited to clothes – it is a mindset, and one that has become equally as pervasive in Muslim communities. 

In the age of social media and influencers, like others, many Muslims too easily fall into the overconsumption trap, often forgetting or ignoring what Islam says about it. The Quran stresses mindfulness when it comes to consuming anything, stating, “O children of Adam! Wear your beautiful apparel at every time and place of prayer; eat and drink; but waste not by excess, for God loves not the wasters” (7:31). It also pointedly reminds Muslims, “And do not waste, for God does not love the wasteful” (6:141).

Tammara Soma, an associate professor at Simon Fraser University and research director and co-founder of the Food Systems Lab, said what is important to note here is the feeling of wanting to consume excessively. “There’s a verse in the Quran that talks about how everything we chase after is a mirage (29:64),” she said “Real peace can be found in remembrance of God and we try to fill that void with consumption.” 

Muslims are taught that the life that we live on planet Earth and the privileges we enjoy here are temporary. We are free to enjoy what God has blessed us with, but in moderation, and we must keep our attachment at an arm’s length. The Quran states, “God made the Earth a temporary place of trial, not a permanent settlement” (40:39). Yet today’s trends around consumption are encouraging Muslims to do the exact opposite. 

Within this culture are embedded what Soma describes as “nudges” which can be as simple as a “Buy 1 Get 1 Free” sign, which makes buyers think you need to buy two things to “save” when really you only need one. This is perhaps the smallest example of how overconsumption is encouraged. 

Another big driver of overconsumption is the influencer culture which many popular Muslim social media creators participate in. In an effort to make Eid and Ramadan comparable to non-Muslim holidays, which are often lavish and maximalist, many Muslim influencers have fallen victim to overconsumption, especially when it comes to promoting excessive decor, clothes, and food. 

“Haul videos also play a huge part. And I have to admit, they’re fun to watch!” said Annie Mirza, chief editor at Faithfully Sustainable, a U.K.-based organization promoting Muslim-led initiatives at the front of the climate crisis. “Unboxing content [and] lifestyle/beauty/fashion upgrades present overconsumption as ordinary. And the influencers who create this content need and want to keep creating it. So they, of course, buy more things or are sent PR boxes frequently.”

Of course, influencers cannot take the full blame. While they do portray an extravagant and hard-to-achieve lifestyle, they are not forcing consumers to buy everything they promote. Consumers have free will and can decide for themselves if they want to imitate them. Social media might influence them, but they do need to take personal responsibility for also contributing to the culture of overconsumption.

Teacher Afsan Redwan (PhD, ‘24, Cardiff University) discussed how online mechanism and socializing has changed mindsets around why we do what we do. Overconsumption, he says, has become a social norm. “The whole idea of social circles, and social gathering and groups is one we are seeing completely change,” he said. “Within this new social hierarchy there’s also a mechanism of shaming that’s used as well. A lot of these mechanisms come around without an Allah-centric mindset.” 

Muslim sustainability activists are using Islamic principles to challenge these trends that lead to overconsumption by framing Islamic principles in the same accessible and easy-to-understand way.  

Nouhad Awaad, campaigner and global outreach coordinator for Ummah for Earth, shared that the organization bases its work on three Islamic principles: Haqimah, for wisdom, Mazin for balance, and Khalifa for stewardship. By promoting these three guiding principles, Awaad believes the organization can encourage Muslims to connect with mindful consumption and shape their own lifestyle choices rather than simply doing what others tell them. 

“Unfortunately we are seeing many people and consumers removed and disconnected from the consumption process,” said Awaad. “They don’t know the reality of people working to produce these things, or don’t know the environmental effects. So there is a lack of awareness on a humanitarian and environmental level.”

Mirza also explained how Muslims can take a step back and make sure that they are not part of those who are disconnected from these realities. “Faith inspires us,” she said. “It gives us meaning and purpose in many ways. It encourages us to live life in a positive way. Many of the things we must do, for example salah [prayer], reciting the Quran, reinforce and remind us about why we need to lead a healthy life.”

She added, “There’s also the ethical rationale that many of us get from faith to avoid what’s deemed harmful, like overconsumption and environmental neglect. And the accountability we feel knowing there is a God who will question us – who has entrusted us with not just the earth, but our own minds and bodies – can push us to take responsibility to live life in a healthier way. [It pushes us] to acknowledge what’s wrong – whether that’s overspending/excessive, living/unhealthy, eating/mental health problems/sickness, etc. – and aim to better it.” 

Of course there is still the question of how to bring oneself to the point where distinction can be made between what is wrong and make sure Islamic teachings are at the forefront of our decision making. 

“I want to ask people to link consumption to spirituality and be grateful for blessings before consuming them,” Awwad shared as a final piece of advice for anyone trying to make the switch. “Say Al hamdu lillah for whatever you consume, and say Bismillah whenever you do something, and give charity.”  

Anmol Irfan is a freelance writer and journalist, who has contributed to The Guardian, VICE, Gal-dem, and others.

The post Muslims vs. Overconsumption appeared first on Islamic Horizons.

By Sundus Abrar

Jan/Feb 2024

“Shame on you.” 

“She was my inspiration.”

“Tears started falling and I really loved you.” 

These are some of the emotionally charged comments that remain on an Instagram post of a Muslim influencer when she decided to stop wearing the hijab. Despite her very public presence on Instagram, she has opted to not clarify her reasons for doing so. Subsequent requests from Islamic Horizons for an interview were not answered. A’s identity is not the central concern in this discussion, but the turbulent reaction to her personal decision needs to be explored to understand how the actions of public individuals impact the broader Muslim community. 

Interviews referenced here were conducted prior to the ongoing and devastating siege in Palestine which has resulted in a rise in Islamophobic rhetoric and hate crimes affecting “visible” Muslims in North America. As the mainstream media continues to peddle a familiar bias narrative, many are beginning to question its validity. Social media, despite the persistent attempts of censorship on it, serves as a key access point to portraying the realities of oppressed populations. 

Muslims have consistently been vilified in mainstream media. This has far-reaching and tragic outcomes when Muslims are targeted in acts of hate and harassment. Presenting as visibly Muslim, an experience shared by women who wear the hijab, can be difficult in such unbalanced settings. Social media offers relative safe spaces for these women to connect and build resilience to overcome the challenges they encounter in their immediate environments. 

Leaving the Hijab

Before she stopped wearing hijab, A used her presence online to share different hijab styles and modest dressing. She also offered services as a hijab stylist which led to the launch of her hijab line. In a 2014 interview, published on a Muslim blog, she shared insight about when she started wearing hijab at age 11. “I wore it by choice because I had the right influence around me.” This positive influence was what many of A’s followers were seeking to aid them in their own hijab journeys. 

Like A, several other influencers have recently stopped wearing hijab. Two other women also marketed hijabs and modest fashion lines. They were vocal in their choice to wear hijab when they were maintaining this choice but did not discuss their reasons for why they stopped. Their dismissiveness only led to more questioning and frustration from their followers. 

People feel betrayed and disappointed when the unspoken expectations they have of influencers and public figures they admire are not met. These feelings are not unwarranted. A deeply resonating message, or niche, on social media, evokes an emotional response in followers which results in increased content engagement. This is the very currency for prominence and success on social media. An emotionally invested following online can often nly be sustained through an influencer’s consistency in messaging.

Do Influencers then have any responsibility to maintain this trust and be consistent in their personal choice to wear hijab? 

Scholarly Advice

Dr. Tamara Gray, acclaimed religious scholar and founder of Rabata, a Minnesota-based nonprofit Islamic organization for women, is thoughtful and thorough in addressing this concern. 

With a considerable following on social media herself, she recognizes the challenges that come with heightened prominence for influencers.  “The early companions didn’t want to be leaders because they knew this was hard, and I am going to have to put even more of my nafs aside,” said Gray. “Being in the limelight is really hard because now you have to make decisions that are not only about yourself but are also about those that are following you.” 

She uses the example of an account she follows which shares vintage fabric designs. Should this influencer change the focus of their content, the impact on their followers would likely not be deeply distressing. The same does not hold true if an influencer is using their platform to promote religion. They need to be more mindful and consistent. 

“Losing religion publicly can be a great sin,” said Gray. “It’s serious because it’s not only about you anymore. If what you did caused other people to struggle – if you put yourself out there as an influencer and you benefited from it and you set that aside – that’s not responsible.” 

Influencers are being watched in their personal settings, such as their homes and cars. Followers may develop a sense of closeness through these observations. The experience for the influencer though is very different. He or she does not have the same level of familiarity with her observers. “We need to be intentional and understand that we are creating relationships,” said Dr Gray. 

 Though followers may be upset about an influencer’s decision, Gray encourages thoughtful conduct in our engagement online.

“You are not fixing things by lashing out at someone. That is not the Islamic way.  You are just making sin for yourself. We need adab and akhlaq in interactions with people no matter who they are,” she said. 

Holding each other accountable is important for Muslims, but accusatory comments are not beneficial. Influencers who are consistent in wearing their hijab are also met with harsh comments.

Maintaining the Hijab

Tahirah Folk, New York native, model, and influencer, has often received unkind and accusatory comments online. As an African American she shares her experience with racism within the Muslim community, “The only place I felt I truly belonged as a Muslim was when I went for Umrah.” She addresses the criticism she has experienced about her approach to hijab in a Tiktok (@sincerelytahiry) post: “People who I will never allow to come for my hijab” went viral. The responses to it are polarizing. While some argue that women should be receptive to criticism, many women who wear hijab wholly endorsed the boundaries Folk asserts. “To give naseeha (advice) you have to be involved in the emotional wellbeing of the person,” Folk said. 

 Online, Folk has connected with her community celebrating Black Muslim women, and she is aware of the potential her prominence brings. “I have always been very intentional once I saw that I was getting a platform. I knew I wanted to represent a community that is often overlooked,” she stated. 

Upholding this concern, she called attention to a recent incident of exclusionary marketing. During New York Fashion Week. Veiled Collection, a popular brand for Muslim modest fashion, invited prominent Muslim modest fashion influencers to represent their brand. The concern was a glaring lack of diversity. Most influencers were light or fair-skinned. Folk’s view was echoed, and the complaint gained traction.  Veiled Collection finally offered a statement acknowledging their shortcoming in reflecting the diversity of Muslim women.

Though no actual changes were made to the event, the swift recourse inspired @everyblackmuslimgirl, an online community for Black Muslim to host EBMG Fest. This took place a few weeks after Veiled Fest and invited Black Muslim influencers and brands to showcase their products. It proved that collaboration opportunities through social media can amplify social issues and expedite solutions. 

Influencer and modest stylist, Hakeemah Cummings (@hakeemahcmb) shared Folk’s post criticizing Veiled Fest. She too has faced criticism online. She understands that there should be accountability, but she won’t respond to accusations or answer questions she feels she is not equipped to address. “The comment section is not a place to bully. If you are seeking a question, you should be asking a scholar. I am far from that.”

Real vs. Reel Friends

Cummings feels secure in her hijab and actively produces content to guide others on how to adhere to it, but she still relies on her sister’s opinion to ensure her content aligns with Islamic values. “There is really no one online who knows and loves me the way she does. I know that she will push back when I am getting self-absorbed and losing myself in whatever the trends are,” she added. She encourages women seeking support in their faith and hijab journeys to navigate online spaces thoughtfully and seek friendships in real life. “Have that one friend who you can call when you are struggling with your faith,” Cummings said. 

Social media platforms aim to increase engagement. More engagement yields more revenue. To achieve this, social media platforms employ a tool called the algorithm which ensures that users see content most like that which they engaged with the most. To manage this tool to the benefit of the user, Cummings recommends engaging and seeking out content that serves a person’s aspirations. 

She advises a break from social media for those that feel overcome with negative emotions. “It is emotionally taxing if the content you see online is constantly bringing you up and down.” 

Starting the Hijab

With every influencer who takes off the hijab, there are more who start wearing it. Dr. Areeba Adnan, a Toronto, Canada influencer and psychologist is one such example. Her platform @mintcandydesigns initially highlighted her DIY home projects, but now she shares more of her efforts in furthering her understanding of Islam. 

Adnan also teaches the “Influencer Blueprint,” an online course for aspiring digital creators.  “I feel a sense of moral responsibility to the eyes that are watching me. I feel it’s my responsibility to define my values and stay true to them.” 

Nevertheless, she emphasizes the limitations of the influencer culture. “There is an important distinction to be made- you may be influenced by people online, but they are simply people that you watch.”

Adnan has been open about her hijab struggle. Before she became an influencer, she had worn the hijab for five years. “I felt I wasn’t a good Muslim, and I am going to stop wearing hijab and focus more on learning about other aspects of my faith. That didn’t happen. It took me 12 years to come back to learning more about my faith and to wearing hijab again.” 

She advises women considering wearing the hijab or struggling to keep wearing it, to take time in assessing their concerns and persevere.  “It is important to really reflect and do the internal work, and it is important who we surround ourselves with in real life to help us understand why we wear hijab, “she said. 

“Good suhba (companionship) is essential to progress in our faith,” said Dr. Gray. “It’s not something that we have yet figured out how to entirely achieve online.” 

Sundus Abrar, an undergraduate degree in professional writing, aspires to generate dialog around current concerns within the Muslim community. 

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