by Uzma Mirza

Jan/Feb 25

Green buildings are designed and built with a more thoughtful, inclusive, holistic, and systems-based approach that takes long-term environmental and human impacts into consideration and offer a solution. They have been shown to reduce energy use by up to 50%; reduce greenhouse gas emissions by 33%; and reduce solid waste by up to 70%, and, and reduce water use by 40%percent. They also and lower maintenance costs by over 10% and can significantly increase the occupant satisfaction with human, economic and environmental benefits. 

Designing a Green Mosque 

The greenest mosque is one that is retrofitted, or an existing building renovated into a mosque. This strategy minimizes the embodied energy of its material use, and helps maximize its inhabitants’ comfort and well-being, while minimizing energy consumed. 

There are four climate regions in the U.S.: cool, temperate, hot-arid, and hot-humid. Understanding climate zones helps determine energy-saving passive design strategies, which vary by region. The following is a brief guide to of what will necessarily be a complex strategy, depending on the climatic region.

• Orientation. This means to position a building in relation to the Sun’s path during winter and summer based on the climate zone to optimize heat gain It should be oriented east/west to improve control of heat gain and shade. A south-facing façade factors heavily in passive designs, especially in cool regions. Having orientation options for a building allows one to reduce heating and cooling costs by up to 80 percent.

• Site/ Landscape features to advantage. A passive solar design considers summer/winter comfort and careful positional location of the structure based on the building’s climate region and shade requirements. Shading and evapotranspiration from trees, shrubs, and ground cover lower surrounding temperatures up 6℉ and reduces the asphalt paving and heat island effects. Use landscape windbreaks (i.e., deciduous trees) for shading, and evergreens for protection against the wind. Xeriscaping for water conservation and landscaping is good in arid regions.

• Energy Efficient Building Envelope. The building’s exterior walls and roof are important in passive design. Depending on the climatic region, use good thermal ratings for exterior walls and to enhance air quality. Use cool roofs or green roofs that feature reflective materials as a light colored, or a garden roof. Manage stormwater runoff from the roof. Vent pitched roofs to avoid heat loss. Install vapor barriers correctly. Use a modular building design.

• Wind. Design the building first to naturally ventilate. Wind generally moves at 10-15 mph, thereby creating positive and negative pressures on a building that impacts air leakage in and out. Use the “Chimney Effect,” which is an internal wind. Hot air rises and cold falls due to the differences in atmospheric pressure. This effect can be used to create a naturally comfortable temperature within the mosque by taking advantage of the movement of air from  the top to the  bottom of the building due to temperature variances. 

Materials and Best Green Practices

High-efficiency windows are those that are properly installed and air-sealed, thereby creating a good thermal performance. Typically, double-glazed or triple-glazed windows with insulating glass composed of air, argon or krypton gas between panes and a low-E coating are considered high-efficiency. By preventing radiant heat from crossing the window plane, they improve window performance and minimize a building’s energy consumption.

Interior materials should be selected with an eye towards low emissions to include low-volatile organic compounds (VOCs), which eliminate material  off-gassing and thus result in healthier indoor air. The interior materials’ recycled content and end-of-life recyclability should also be considered in order to reduce future waste to landfills as well as lower the extraction of virgin natural resources for mosque construction -also called the embodied energy of a product. Using sustainable building materials like bamboo, recycled steel, and low-VOC paints is therefore an essential component in green mosque construction and should be a priority for all new builds as well as retrofit projects. 

Harvested rainwater and site runoff from roofs and other horizontal surfaces can be reused on the property itself. This recycled water can replace grey or black toilet water if permitted by the local jurisdiction. The construction and implementation of systems to collect and reuse rainwater for ablution or irrigation is, therefore, crucial for greening Islamic centers.

These practices can be integrated with purchased energy from fossil fuels, or electricity and natural gas, to keep buildings comfortable. This purchased energy can then be applied to such mechanical system components as air-conditioning, heat pumps, radiant heating, heat recovery ventilators, electric lighting/LED, and Energy Star-rated appliances. 

Integrating energy systems generated from renewable energy sources, such as solar power systems, wind turbines, biomass energy, hydropower, or geothermal sources is an integration strategy that will maximize green energy usage in mosques for the foreseeable future, “[c]onventional electricity generation is a significant source of emissions and the single largest source of U.S. air pollution. Green Power generates less” (EPA). 

Green power refers to environmentally preferable energy and technologies garnered from renewable sources, such as solar, wind, and geothermal, and hydropower. Biomass, or organic plant and waste materials can also be applied to energy consumption in lieu of coal, oil, natural gas, or nuclear energy. Replacing each kilowatt hour (kWh) of traditional power with renewable power eliminates more than one pound of emitted carbon dioxide (EPA).

Green-e-Energy and Carbon offsets

Renewable Energy Certificates (RECs) certify energy products as green in a competitive electricity market. These tradable instruments, used to meet renewable energy targets and comply with energy policies, can be purchased directly through a green electricity supplier or via local or state government vendors. An REC certificate represents the generation of one megawatt-hour (MWh) of electricity from an eligible renewable energy source (Renewable Energy Certificates (RECs) | US EPA). Onsite green power systems can be installed directly on site or purchased outright or via a third party  Each method leads to green energy generation or green energy credit via the accumulation of RECs.

Carbon offset practices help organizations lower their emissions by storing carbon to reduce GHC and a different instrument than a RECs., i.e. land/forest restoration used to store GHC in trees/soil, and trees stabilize soils, afforestation increases biodiversity. 

Designing a green mosque should apply a good mix of both passive and active strategies, and should take into account the most appropriate  renewable energy sources based upon the climate and government policies of the mosque’s specific community. This mixed approach should also include, the purchase of green energy certificates and carbon offsets to reach the goal of building a zero-energy mosque. 

Finally, it is highly recommend that community leaders contract professional consultants at every stage of this process. 

Therefore, a green mosque is one that uses as little energy as possible, by first minimizing embodied energy of the building’s materials, and minimizing energy use with passive design and on-site power generation. Then renewable technologies and active design can be applied to generate power for internal use in addition to power pulled from the grid. 

Next, carbon emissions can be minimized by using outside renewable sources to reach a net-zero building via green power as RECs and offsets. Hence, we need to move towards net-zero buildings, remaking the local mosque into a “building that has low embodied energy, energy efficient, does not emit greenhouse gases and powered solely by clean energy.”

Honoring God

Building green mosques reflects the community’s gratitude to God for the gifts He has temporarily blessed humanity with as part of His mercy. The environment in which we live and which we call home is an intrinsic part of these gifts. Thus, we must regain control of our nafs (self) and remember to balance our carbon and ecological footprint when designing our mosques in order to instill green values  in our spiritual centers. In so doing, we would be participating in  a revival of the Prophet’s (salla Allah ‘alayhi wa sallam) sunnah. 

Uzma Mirza a registered/licensed architect and is LEED AP BD+C certified member of the ICC and AIA, and the ISNA Green Initiative team. That team includes Huda Alkaff, Saffet Catovic, Nana Firman, and S. Masroor Shah (chair).

The post How to Create a Green and Eco-Friendly Mosque appeared first on Islamic Horizons.

By Nadia B. Ahmad

Nov/Dec 2024

In recent times, we have witnessed a troubling trend within some mosques and Islamic institutions: The prayer mats are turned toward Makkah, but the hearts and minds of certain leaders and imams seem to be oriented toward the political powers in Washington and Tel Aviv. This misalignment reveals a profound betrayal of the very principles upon which all mosques were/are founded.

Traditionally, these sanctuaries of truth, justice, and spiritual growth are meant to be bastions in which the oppressed find solace and the ummah’s voice resonates against injustice. However, when their leadership fails to fulfill such duties, they reduce the mosque to a hollow shell, transforming it into a place where the congregation is subtly coerced into complicity through silence.

In short, these leaders are betraying Islam’s core teachings. When a mosque’s leadership cannot oppose injustice, the institution becomes purposeless. In the eyes of many, it transforms the congregation into mere sheeples – sheep that follow the leader without question. This analogy, though harsh, underscores the gravity of the situation. Our mosques are meant to be places of enlightenment, where the faithful gather to pray and seek guidance, support, and inspiration to live righteous lives. When this mission is compromised, the mosque’s value is profoundly diminished.

Islamic teachings are clear about the sanctity of life and the imperative to uphold justice. Supporting the killing of the innocent, including one’s own kin in faith, is considered a grave sin and strongly condemned. Here’s how Islam categorizes those who support such acts:

• Disbelievers. Supporting the killing of innocent people, especially fellow Muslims. Such actions can strip a Muslim of his/her faith. Quran 17:33 states, “And do not kill the soul which Allah has forbidden, except for a just reason.” This directive underscores the sacredness of life and the severe consequences of unjust killing.

• Polytheists. Although this category specifically refers to associating partners with Allah, supporting unjust killings is also seen as a severe deviation from monotheistic principles, as it involves disregarding divine commandments on justice and compassion. In this form of spiritual and moral polytheism, allegiance to political power supersedes allegiance to divine justice.

• Hypocrites. These people may outwardly support the Muslim community while secretly endorsing or supporting acts that harm it. Supporting the killing of fellow Muslims fits this description. Quran 4:145 warns us about these people, “The hypocrites will be in the lowest depths of the Fire; no helper will you find for them.” Hypocrisy undermines the community’s integrity and erodes trust.

• Sinners. Those who support or commit murder are committing a major sin. Islam strictly prohibits taking innocent lives, and those who support such acts must repent sincerely. Prophet Muhammad (salla Allahu ‘alayhi wa sallam) said, “The most grievous sins are to associate something with Allah, to kill a human being, to be undutiful to one’s parents, and to bear false witness” (“Sahih Bukhari” 6675). Supporting the killing of people cannot be taken lightly.

• Oppressors and Tyrants. Supporting the killing of people is a form of oppression and tyranny. Those who endorse such violence are warned that “Indeed, Allah does not like the oppressors” (3:140). Islam teaches us to stand against all forms of physical, emotional, and spiritual oppression.

• Arrogant and Prideful Individuals. Arrogance can lead individuals to justify the killing of others because their cause or perspective is “superior.” However, Quran 17:37 states, “And do not walk upon Earth exultantly. Indeed, you will never tear Earth [apart], and you will never reach the mountains in height.” Arrogance blinds individuals to the value of life and the importance of humility.

• Deniers of the Day of Judgment. Supporting the killing of people indicates a lack of belief in accountability and the afterlife. Quran 83:1-6 warns, “Woe to those who give less [than due], who, when they take a measure from people, take in full. But if they give by measure or by weight to them, they cause loss. Do they not think that they will be resurrected for a tremendous Day – the Day when humanity will stand before the Lord of the worlds?” Belief in this Day is central to maintaining ethical behavior and accountability.

• Rejecters of Prophets and Their Messages. The prophets’ teachings emphasize mercy, justice, and protecting innocent lives. Supporting the killing of fellow Muslims is a rejection of these teachings and therefore condemned. Quran 57:25 says, “We sent aforetime our messengers with clear signs and sent down with them the Book and the Balance, that people may stand forth in justice.” Upholding justice is a fundamental aspect of prophetic teachings.

Quran 5:32 explicitly states, “Whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain humanity entirely.” This verse underscores the gravity of taking an innocent life and equates it to killing all of humanity. Therefore, supporting such killing, particularly of fellow Muslims, severely violates Islamic principles. Those involved are warned of severe punishment in the afterlife unless they sincerely repent and seek God’s forgiveness.

The mosques must reclaim their role as centers of moral and spiritual leadership, where justice is championed and the oppressed find their voice. When leaders fail to uphold these values, they render the mosque purposeless, reducing it to nothing more than a building where prayers are offered but the spirit of true submission to God is absent.

This crisis of leadership reflects a larger problem: The decision of certain Muslim leaders to betray the ummah by aligning with those political powers that perpetuate injustice and violence against Muslims worldwide has caused countless innocent people to be injured or killed in the ensuing conflicts. When Muslim leaders fail to condemn these injustices, they lose their credibility and their communities’ trust.

We must ask ourselves: Are we planning for the hereafter, or are we merely content to live forever in this world at the cost of our souls? Our answer will determine the future of our mosques and communities. We must hold our leaders accountable and ensure that our mosques are places in which Islam’s true spirit is upheld. This includes standing up against injustice, speaking out against oppression, and protecting the innocent.

A mosque that does not oppose injustice has no value. Its leaders may turn the Makkah in prayer, but if their hearts are aligned with Washington and Tel Aviv, they have lost their way. Muslims must demand better. We must insist that our mosques and their leaders adhere to Islam’s bedrock principles of justice, compassion, and truth. Only then can we reclaim our mosques’ true purpose and value.

We are done with the Zionists in our midst and those who cry for Palestine but stand by the deceptively labeled “Abraham” Accords. No Justice. No Peace.

Nadia B. Ahmad, a PhD candidate at Yale University and an original signatory to drop Emgage, is a law professor based in Orlando, Fla.

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