Rediscovering Fiqh al-Bi'ah for Ecological Solutions in the Perspective of Maqashid al-Syari'ah
The modern world is facing an unprecedented environmental crisis—climate change, water scarcity, pollution, and species extinction have become our daily news. In facing these challenges, many experts are seeking new technological and policy solutions. However, what is often overlooked is that Islamic teachings have had a comprehensive ethical and legal framework for environmental conservation since the 7th century CE.
"And do not commit abuse on the earth, spreading corruption. But invoke Him in fear and aspiration. Indeed, the mercy of Allah is near to the doers of good." (Q.S. al-A'raf: 56)
This Qur'anic verse clearly emphasizes the prohibition of causing corruption on earth—a principle that forms the foundation of environmental ethics in Islam. In the Islamic perspective, the environment is not merely a resource to be exploited, but a divine trust that must be protected. Humans are appointed as khalifah (representatives) on earth 1 , a concept that places moral and spiritual responsibility on the shoulders of every Muslim to maintain the balance of nature. Contemporary research shows that when these religious values are activated, they can become a powerful driver for pro-environmental behavior, especially in Muslim communities 2 .
Climate change, pollution, and biodiversity loss threaten global ecosystems and human wellbeing.
Islamic teachings provide comprehensive ethical frameworks for environmental conservation.
Fiqh al-Bi'ah is part of Islamic jurisprudence that specifically addresses regulations concerning environmental protection. Unlike secular approaches that often view the environment solely from an economic utility perspective, Fiqh al-Bi'ah places nature as signs of Divine Greatness (ayatullah) that has intrinsic value 3 .
In Fiqh al-Bi'ah, environmental damage (ifsad) is viewed as a violation of divine principles. Yusuf al-Qardhawi in "Ri'ayatul Bi'ah fi Syari'atil Islam" asserts that environmental protection is a religious obligation (farḍ) that every Muslim must fulfill 3 .
Maqashid al-Syari'ah or the higher objectives of Islamic law provides the philosophical framework underlying Fiqh al-Bi'ah. Traditionally, classical maqashid protected five essential matters: religion, life, intellect, progeny, and wealth.
Contemporary thinkers like Ali Yafie in "Merintis Fiqh Lingkungan Hidup" have expanded these maqashid by adding environmental protection as an essential sixth element 3 .
Sayyed Hossein Nasr, a prominent Muslim philosopher and environmentalist, emphasizes that environmental ethics is an integral part of Islamic teachings that emphasize harmony between humans and nature, socio-economic justice, and equitable natural resource management .
One of the main principles of Fiqh al-Bi'ah is moderation in consumption (tawazun). The Qur'an explicitly condemns excessive behavior (israf) in various verses, including Surah Al-A'raf verse 31: "Eat and drink, but do not be excessive. Indeed, He does not like those who commit excess" 1 .
The practice of Prophet Muhammad SAW provides a concrete example of this moderation. In a hadith narrated by Abdullah bin Amr, the Prophet reprimanded Sa'ad who performed ablution with excessive water: "Do not be wasteful, even if you perform it in a flowing river" 1 .
Education plays a central role in implementing Fiqh al-Bi'ah. The concept of Madrasah Adiwiyata—schools/madrasahs that care for and have an environmental culture—is a concrete example of how Islamic values are integrated with environmental education 3 .
Through Madrasah Adiwiyata, students not only gain normative knowledge about Islamic teachings related to the environment but also practical skills for managing the environment sustainably.
This approach aligns with the thinking that a paradigm shift in education is a necessity to balance environmental developments and as a strategic-ideological effort to increase understanding capacity that can ultimately build new awareness to support ecosystem balance 3 .
A cross-national study analyzing data from the World Values Survey (Wave 7, 2017-2022) provides interesting empirical evidence about the relationship between religiosity and pro-environmental behavior among Muslims 2 . This study analyzed 25,078 Muslim respondents from various countries, both Muslim-majority and non-Muslim, using a multilevel logistic regression model to control for variables such as gender, age, education level, income, and area of residence.
| Country Context | Influence of Religiosity | Other Determinant Factors |
|---|---|---|
| Muslim Majority | Strong and positive | Education, economic status, and area type (urban vs rural) |
| Non-Muslim Majority | Not significant | Integration of environmental values with minority Muslim identity |
Table 1: Influence of Religiosity on Pro-Environmental Behavior Among Muslims
The results show that in Muslim-majority countries, high levels of religiosity consistently correlate with pro-environmental behavior 2 . Conversely, in countries where Muslims are a minority, this relationship is not significant. These findings indicate that socio-political context influences how religious values are manifested in concrete actions.
This study recommends that to activate the potential of religiosity in promoting pro-environmental behavior, the following are needed:
In religious discourse and education
Between religious leaders, policymakers, and environmental NGOs
Of environmental messages to be relevant to local realities
To develop authentic expressions of environmentalism
| Individual Factors | Influence | Contextual Factors | Influence |
|---|---|---|---|
| Education Level | Significantly positive | National Environmental Policies | Critical |
| Socio-Economic Status | Varies | Religious Leadership | Important |
| Environmental Knowledge | Important but not sufficient | Supporting Infrastructure | Essential |
Table 2: Supporting Factors for Pro-Environmental Behavior Among Muslims
Based on the study of Fiqh al-Bi'ah and empirical evidence, here is an essential "toolkit" or set of tools that can be used to implement environmental solutions based on maqashid sharia:
Function: Provides normative and legal basis in Islam for environmental protection
Examples: Concepts of hima (protected areas), harim (buffer zones), and ihya' al-mawat (reviving dead land)
Function: Forms ecological awareness integrated with Islamic identity
Examples: Madrasah Adiwiyata curriculum integrating environmental science with Quranic values 3
Function: Strengthens impact through collaboration between religious leaders, scientists, and policymakers
Examples: Green mosque programs combining energy efficiency with congregation education
Function: Provides financial incentives and disincentives aligned with Islamic values
Examples: Green sukuk for environmental project funding, zakat for nature conservation
| Maqashid al-Syari'ah | Sustainable Development Goals (SDGs) | Convergence |
|---|---|---|
| Hifzh al-Din (Protecting Religion) | SDG 16: Peace, Justice and Strong Institutions | Participatory environmental governance |
| Hifzh al-Nafs (Protecting Life) | SDG 3: Good Health and Well-being | Control of air, water, and soil pollution |
| Hifzh al-'Aql (Protecting Intellect) | SDG 4: Quality Education | Environmental education |
| Hifzh al-Nasl (Protecting Progeny) | SDG 11: Sustainable Cities and Communities | Environmental legacy for future generations |
| Hifzh al-Mal (Protecting Wealth) | SDG 12: Responsible Consumption and Production | Circular economy and waste management |
Table 3: Integration of Maqashid al-Syari'ah with Sustainable Development Goals
Fiqh al-Bi'ah in the perspective of Maqashid al-Syari'ah offers transformative solutions to the contemporary environmental crisis. This approach not only provides a strong normative and ethical foundation but also practical instruments that can be implemented at the individual, community, and policy levels. As emphasized in research, when Islamic values are activated through education, religious leadership, and supportive policies, they can become a powerful driver for pro-environmental behavior among Muslims 2 .
The concept of khalifah (God's representative on earth) places humans not as owners with power over nature, but as responsible managers 1 . This paradigm aligns with the principle of sustainable development that meets the needs of the present generation without compromising the ability of future generations 1 .
"This earth is a mosque for all of us, and every action we take toward it is worship. Let us make every conservation an act of charity, every saving an act of zakat, and every protection our ecological jihad."
To realize this potential, reinterpretation and activation of contemporary ecological ijtihad is needed 1 . Cooperation between religious leaders, scientists, policymakers, and environmental activists is essential to develop holistic and effective approaches. By integrating Islamic environmental ethics with contemporary scientific knowledge, we can create more sustainable and just societies—not only for Muslims but for all inhabitants of planet Earth.