Environmental concerns are often expressed in secular terms, such as economics, policy, or technology. However, a distinct body of thought, often referred to as eco-Islamism, situates these concerns within an Islamic theological framework. Advocates of this framework reject the contemporary secular assumption of humanity's dominion over nature. Eco-Islamism is notably grounded in the writings of Seyyed Hossein Nasr, Ibrahim Özdemir, Fazlun Khalid, Richard Foltz, and others, who argue that caring for the environment is intrinsic to Islam and not a modern idea born of the climate crisis. These works emphasise Quranic ideas in which nature is understood as everything in existence emanating from God, maintaining a cosmic balance that humans must protect. This perspective frames ecological degradation not merely as an environmental crisis but as a moral and spiritual failure, making environmental conservation an integral component of religious responsibility. Advocates of these ideas argue that environmental responsibility should be understood as one of the religious obligations.
In recent times, this framework has moved beyond academic and theological discussion. This is now being reflected in infrastructure projects in parts of the Middle East, most visibly in the retrofitting of mosques with renewable energy systems.
The mosque has become a notable site for this kind of intervention, in part because of its role in daily communal life, with observant Muslims typically visiting for prayer up to five times a day. This visibility has led several governments in the region to use mosque retrofits to demonstrate renewable energy adoption at a local, publicly observable scale.
The large domed prayer halls of mosque architecture have specific energy requirements in dry, hot climates. Building performance data from the Middle East indicate that heating, ventilation, and air conditioning (HVAC) systems account for between 37 and 55 per cent of a mosque’s total electricity consumption. The demand for heated water for ritual washing (wudu) continually adds to the burden, along with lighting and sound systems. The goal of solarisation projects in this regard is to mitigate these costs and lower the carbon footprint of such religious institutions funded by the municipality.
Jordan is one of the earlier examples of this policy approach. Facing chronic water scarcity, the country historically imports an estimated 96 per cent of its energy needs. The country initiated a mosque solarisation programme in 2016 through a partnership between the Ministry of Awqaf and Islamic Affairs and the Jordan Renewable Energy and Energy Efficiency Fund. The scheme was subsequently extended to hundreds of government-controlled mosques. The Nazzal Grand Mosque in Amman is one documented case. It is fitted with a 61.2 kilowatt-peak rooftop solar array; the mosque reportedly generates all its own electricity and, under a net-metering arrangement, supplies surplus power to the national grid.
According to available figures, this cut the mosque’s electricity bill from around 1,000 Jordanian dinars (US$1,400) to zero per month. Programme administrators have advanced the model as a way to limit demand on the national grid across a greater number of sites.
The UAE has taken a slightly different approach in yet another case. They have been implementing environmental design standards for mosque construction from the start, rather than relying solely on retrofits. The Al Tajer Mosque in Deira, Dubai, has been described as the region’s first LEED (Leadership in Energy and Environmental Design) certified mosque. The new facility, at 4,180 square meters and capable of accommodating 3,500 worshippers, includes several environmentally friendly design features. For instance, solar panels on the roof provide power for the indoor and outdoor LED lighting.
Furthermore, these systems are integrated with a smart-building management system featuring zone thermostats and motion sensors. Additionally, the building envelope's insulation quality is estimated to reduce energy consumption for heating, ventilation, and air conditioning (HVAC) by 20 to 25 per cent. In addition, a greywater system treats water used for washing before it is directed towards the landscaping, helping reduce the use of potable water for that purpose.
The examples of Jordan and the UAE show that religious institutions can serve as practical sites for deploying renewable energy, especially when they are both energy-intensive and central to community life. For supporters of eco-Islamism, embedding renewable energy within religious practice, rather than presenting sustainability as an externally driven policy agenda, can lead to greater public acceptance and long-term community engagement. In this sense, mosques become more than places of worship. They also emerge as spaces where Islamic ethical principles are translated into tangible environmental practices. While the long-term impact of such initiatives remains to be seen, the convergence of faith, architecture, and sustainable technology can likely play a role in broader climate action across the Middle East.
Mohammed Shoaib Raza is a doctoral candidate at the Centre for West Asian Studies, Jawaharlal Nehru University, New Delhi.
