Maqasid al-Shariah in Environmental Conservation of Yusuf

al-Qardawi’s Perspective

J. M. Muslimin

, Lutfi Chakim

and Fauzani

Syarif Hidayatullah State Islamic University Jakarta, Jl. Juanda No. 95, Tangerang Selatan, Banten, Indonesia

Keywords: Maqasid al-Shariah, Islam, Environmental Sustainability, Microplastics.

Abstract: This study explores the thoughts of Yusuf Qardawi about environmental sustainability in an Islamic

perspective on the Maqasid al-Shariah (Objectives of Shariah), then will be linked to environmental issues

in Indonesia. Yusuf al-Qardawi composes his thoughts on environmental conservation by normative

approach. He offers actually the environmental preservation is part of the values contained in protection of

the religion, protection of life, protection of intelect, protection of lineage / progeny, and protection of

property / wealth. The issue has not to be studied yet in depth.

1 INTRODUCTION

Among the interesting issues that attract the

attention of muslim intellectuals and scholars are

environmental problems. there are many

conferences, seminars and meetings are held locally

and internationally. It aims to find ways to conserve

the clean and healthy environment (al-Ba’zawi,

2018). The modern world has led to the culmination

of science in the 17th century (Russel, 2002). The

presence of modern science with its success by

uncovering, and controlling the natural world

(especially through the developed technology) has

raised serious challenges to religious beliefs and

traditional cultural arrangements. Advancement in

the field of science and technology have a positive

and negative impact on human life and environment

(Rahmi, 2015). The nature or environment is very

influential for human survival, because humans

interact with their environment (Marsit, 2015).

Yusuf al-Qardawi is a contemporary mujtahid at

the end of the 2nd millennium that contributed a lot

in the fields of science, thought, da'wah, education

and others. He always tries to spread the teachings

of Islam. In his capacity as a scholar who cares for

the environment, he devotes a lot of his thoughts on

the environment in a work entitled Riayah al-Biah fi

al-Shariah al-Islamiyah. Next, al-Qardawi explains

in his book that maqasid al-shariah which focuses so

far on five primary human, actually has a close

connection with environmental issues (Baroudi,

2016), which means that there is an important role

for Islam in preserving the environment (Darwish,

2017). Starting from here the writer is interested in

studying it in more depth, in order to format a

concept of environmental conservation that is based

on religion taken from the values of the Koran and

Hadith. The author tries to formulate what is the

main problem in this paper:

1. How is the concept of maqasid al-shariah in

environmental conservation according to al-

Qardawi?.

2. What is the relevance with the current efforts

to overcome the environmental crisis?.

This paper consists of six discussions, wich

consists of introduction, analytical framework,

literature review, research methodology, discussion,

and conclusions.

2 THEORETICAL FRAMEWORK

2.1 The Maqasid al-Shariah Concept

Not all ulama explain it explicitly, such as imam

al-Shathibi who did not discuss the definition for

maqasid al-shariah (al-Raishuni, 1992). Similarly,

there is no understanding of maqashid syari'ah

according to ushuliyyun and others from the

mutaqaddimin (classic scholars). However, we can

Muslimin, J., Chakim, L. and Fauzani, .

Maqasid al-Shariah in Environmental Conservation of Yusuf al-Qardawi’s Perspective.

DOI: 10.5220/0009919008690877

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 869-877

ISBN: 978-989-758-458-9

869

find the understanding of maqasid al-shariah from

some of the scholars of mutaakhkhirin

(contemporary scholars) whom explain the

understanding of maqas}id al-shariah. Among them

is Muhammmad Thahir ibn ‘Ashur (‘Ashur, 1998)

Wahbah al-Zuhaili (al-Zuhaili, 2006) and ‘Alal al-

Fashi (al-Fashi, 1963). They give maqasid al-shariah

understanding with different expressions. But if

understood, the meaning in the phrase is with the

same intent, which is about purpose of Islamic law.

2.2 Environmental Sustainability

Environmental sustainability can be defined as a

condition of balance, resilience, and interconnection

that enables human society to meet its needs while

not exceeding the capacity of its supporting

ecosystem to continue to regenerate the services

needed to meet those needs and by reducing

biodiversity (Morelly, 2011). In this case, the author

associates it with sea wealth that must be

maintained.

2.3 Microplastics

Plastic is the most prevalent type of marine

debris found in our ocean and Great Lakes. Plastic

debris can come in all shapes and sizes, but those

that are less than five millimeters in length (or about

the size of a sesame seed) are called “microplastics”

(National Oceanic and Atmospheric Administration,

2018).

Microplastic interacts with biota, including

microorganisms, in these habitats, raising concerns

about its ecological effects (Cormick, 2014).

In terms of production, thermoplastic production

has grown rapidly since the commencement of large-

scale production around the 1950s, reaching 322

million tons / year in 2015 and 335 million tons /

year in 2016 (Plastics Europe, 2017).

3 LITERATURE REVIEW

After Maqasid al-shariah was widely studied like

al-Ghazali or others (al-Ghazali, 2008) (al-Qardawi,

2001), than developed in Shatibi’s era (al-Shatibi,

1997), that focused on five things. In the next of

time, maqasid al-shariah gets much attention now. In

addition, a lot too used in various fields of human

life, such as politics, economics (Norashikin, Mohd

Shukri, 2018). So it is important that this article

made to study the maqasid al-shariah which

discusses the environment. In this case the author

chose al-Qardawiwho is quite representative in the

world of Islam.

4 RESEARCH METHODOLOGY

This research is a library research, studying al-

Qardawi’s thought about maqasid al-shariah in

environmental conservation. This type of data

includes qualitative data (Lexy. J Meleong, 2004)

as the primary data source in this study is al-

Qardawi book by title: riayah al-biah fi al-shariah al-

islamiyah and other sources related to this paper, as

a secondary data source.

This research approach uses content analysis

(Krispendoff, 1993) by means of data collected,

recorded, classified, read, understood, dan cited last

drawn conclusions. Because this article departs from

concepts based on syara texts. After all data have

been collected, then it is classified according to the

category of problems.

5 DISCUSSION

Environmental sustainability in the perspective

of al-Qardawi is always in sync with the objectives

of the shariah (maqasid al-shariah) (Salamah,

Muhammad Khalaf, 2016), because the aim of

upholding the Islamic Shariah is to protect religion,

life, intelect, lineage, and wealth, known as al-

daruriyat al-khams. The experts of usul al-fiqh

mentioned these five things as basic human needs

(al-Qardawi, 2001).

Environment is a sphere in which humans live,

humans live in it, both when traveling and seclusion.

As a place he returns, whether in a willing or forced

state (Murtadha, 2007).

In the Qur'an it is explained that humans were

created as caliphs on earth. The obligation of

humans as caliphs on earth is to maintain and take

care of the earth and everything in it to be managed

properly. In this case the Caliphate as the duty of

Allah to take care of the earth must be carried out in

accordance with the will of its creator and the

purpose of its creation (Nasution, 1992).

The purpose of Allah makes sharia is to preserve

human benefit, while at the same time avoiding

ICRI 2018 - International Conference Recent Innovation

870

damage both in the world and in the hereafter. The

classical scholars have discussed such as al-Shatibi

in his book by title al-Muwafaqat. He divided the

purpose of Islamic law (maqashid al-shariah) into

five things as mentioned above. A contemporary

scholar like Yusuf al-Qardawi develops ideas about

maqashid al-shariah that every part of five things in

maqashid al-shariah has important value in the form

of important concern about environmental

sustainability.

5.1 Environmental Conservation in

Maqasid al-Shariah

Furthermore, the application of primary needs

(al-daruriyah) is a fundamental need that is related in

realizing and protecting the existence of the five

main aspects mentioned above (Saifuddeen, et al.,

2014). If this benefit is lost, then human life can be

destroyed, not saved, both in the world and in the

hereafter (Zaidan, 2018).

It is not a skeptic that preserving the environment

included parts of the five basic human needs (al-

Kailani, 2014). In other side, the maqasid al-hariah

in general are to get benefit, and minimize damage

with all ability, also punish halal for all good and

contain benefits, as well as punish haram for all that

contains haram. From here, it appears that al-

Qardawi tried to establish an environment-based

fiqh (Ghufron, Saharudin, 2007).

The offer of al-Qardawi from usul fiqh view on

environmental preservation can be manifested in two

ways; curative (ijabi) and preventive (salbi).

Curative by maintaining existing existence, while

preventive by taking preventive steps to avoid

unwanted damage (Fre, 2018).

More detail, maqasid al-shariah on

environmental conservation is protection of the

environment is a part of the values in realizing all

five basic elements of primary needs. Than, al-

Qardawi formulates the values implied in maqasid

al-shariah related to the protection of the

environment, that is the existence of humans as

khalifah can carry out its role and function as the

earth's prosperity not the ruler earth. His several

principles of environmental conservation in maqasid

al-shariah are:

1. Protecting the environment is part of protecting of

the religion.

Doing damage to the environment causes the

elimination of the essence of true piety in religion,

damaging human functioning on earth (Salamah,

Muhammad Khalaf, 2016), and violates God's

commands to humans related to God's creations

around him.

The most important of these goals is

safeguarding religion by establishing agreed upon

pillars, and leaving the agreed upon prohibited

things. And protecting religion in this sense is

closely related to the elements of environmental

management created by God, and God takes it to the

benefit of His servants and God wants it to continue,

and warns of efforts to break it or attempt to destroy

it. If people thank God for the blessings of Allah,

Allah adds goodness in the world and in the

hereafter, and if they do transgressions and do

damage then Allah removes blessings. the form of

gratitude for the gift is to make good use of it,

maintain balance, and be careful not to damage or

change authenticity :) as explained in the Qur'an

Surah al-Rum Verse 41.

2. Protecting the environment is part of protecting

of the life.

Health, safety, good life, maintenance of rights

(al-Khayat, 2004) is a reflection of the protection of

the life. While damage to the environment,

pollution, diminishing resources, environmental

balance disruptions can threaten the life cycle. The

Qur'an describes important values in the human life,

the sanctity of living in pre-Islamic religions in

Surah al-Ma’idah, chapter 5, verse 32 (Kashir,

1999). The verse illustrates that the person who

belittles the soul as if he underestimates all other

souls, because there is no difference between souls

and each other.

Islam pays attention to the right to life, because

life is a gift from Allah, and it is not allowed to

violate it, and the nation as a whole is a necessity for

rulers to pay attention to matters relating to the

people, especially the maintenance of the soul and

provide an environment suitable for health.

3. Protecting the environment is part of protecting of

the lifeintellect.

Allah created human reason as a differentiator

from animals. In general, preserving the

environment is protecting people with all their

existence comprehensively; including body, mind

and others. Individuals who don't take care of their

environment are such as those who lose their minds,

Maqasid al-Shariah in Environmental Conservation of Yusuf al-Qardawi’s Perspective

871

not maintained by their thoughts. Allah often

reminds in the Qur'an with the editor “afala ta’qilun”

(then will you not reason?). The preservation of

reason has an important position in Islam (Rane,

2012), this can be seen from the punishment for

khamr drinkers. Because they eliminate the reason,

and cannot distinguish positive and negative things

(Lyvers, et al., 2018).

Protecting of the intellect is important, because

the protection of mind cause of religious obligations.

It is scientifically proven that radioactive

contamination and sound pollution have a serious

and direct effect on the brain cells and may cause

disease. It is scientifically proven that radiation

pollution and sound pollution have a serious and

direct effect on brain cells. It can also be more

quickly affected by the Alzheimer's disease.

Alzheimer's disease is a condition that is

characterized by a decrease in memory, decreased

ability to think and speak, and behavior changes in

patients due to disorders in the brain that are

progressive or slowly he quickly gets heat disease

can also be more quickly affected by the disease.

4. Protecting the environment is part of protecting of

the lineage.

Humans develop by breeding (Gould, 1994). The

existence of human life on earth is the will of Allah.

The natural wealth that existsis not to be enjoyed

alone, but is also prepared for the next generation.

Damaging the environment means taking away their

rights. The current generation is obliged to preserve

its environment as a form of responsibility (Brown,

2017).

Protecting generations is part of descent

conservation, human honor and noble descent. to

fulfill this goal in order to achieve a goal, careful

preparation is needed to face the striking challenges

of earth destroyers and environmental polluters that

have been created by Allah, human cloning,

enabling homosexual marriages and so on are

serious challenges to ecological balance. The Holy

Quran considers the destroyers of the earth to have

changed their provisions in the creation of Allah.

5. Protecting the environment is part of protecting of

the property.

In this life Allah creates wealth as a support for

life. Assets are not always cash or gold and silver.

Earth, trees, plants, animals, water, oceans (Abbott,

et al., 2014) and others are assets that must be

protected. Protection of the environment obliges to

preserve it in all forms and kinds of property from

damage, also hand clean air, water and land are the

main contributors to the quality of life in every

society (Turner, et al., 2016). So maqasid al-shariah

here is to protect natural resources, increase

productivity, provide good consumptive direction

and distribution (al-Qardawi, 2001).

Protecting property is a goal that needs to be

carefully guarded because of its close relationship

with environmental protection and the preservation

of its capabilities. Islam is legally obliged to seek

halal (permissible) money from the right ways

according to Islamic religion, and spend it on

himself and his family without reproach or wasteful.

Islam does not justify eating other people's property

except in the right way and obtaining permission for

the owner. The word “property” refers to all his

wealth: land, livestock, animals, trees, cash, etc.,

such as what can be used, such as fish in water, birds

in the air, animals that are not tamed and what can

be obtained, air, light and so on. Islam regulates the

use of God's creation in the universe in a balanced

manner without reducing or excessive, so it does not

violate the rights of future generations and deplete

some of the natural resources available for the

environment.

Figure 1 Process by the Author

From the picture above explains that the hifdhul

biah (protection of the environment) protects the

five of al-Dharuriyat (the five necessities).

ICRI 2018 - International Conference Recent Innovation

872

5.2 Relevance of Environmental

Conservation thought of Yusuf

al-Qardawi in the Concept of

Maqasid al-Shariah for

Environmental Crisis Management

in Indonesia

Since the 1960s in Indonesia, attention to the

environment has been widely discussed in the

media. One of the historical records of the

environment in Indonesia is the National

Management and Development Management

Seminar held by Padjadjaran University in Bandung

on 15-18 May 1972. In Indonesia the seminar was

the first seminar held with the theme of the

environment (Soemarwoto, 2001). One of the

highlights of the 1973 seminar was a maritime

problem (Keraf, 2010). This shows that Islamic

societies in Indonesia uphold their religious

teachings. In accordance with the above thoughts,

Ali Yafie is a Jurist in Indonesia affirming that the

quality of one's faith can be measured, one of which

is the extent to which the person's sensitivity and

concern for environmental sustainability (Yafie,

2006).

To clarify the description of environmental

issues in Indonesia, the authors limit the marine

ecosystem in Indonesia.

There are many studies and reports show that

ocean ecosystem are being disrupted and depleted

with serious consequences. Pollution, habitat loss,

overfishing, pollution, climate change ocean

acidification introduction of non-native species are

serious threats (Portman, Michelle E. Daniel Nathan

and Noam Levin, (2012).

One study shows about 300 million tons of

plastic is manufactured every year, and between 5

and 13 million tons of it ends up in the ocean. This

study calculate that 275 million metric tons (MT) of

plastic waste was generated in 192 coastal countries

in 2010, with 4.8 to 12.7 million MT entering the

ocean. there are two things that affect which

countries largely contribute the greatest mass of

uncaptured waste available to become plastic marine

debris. Those are population size and the quality of

waste management systems. According to this study,

Without waste management infrastructure

improvements, the cumulative quantity of plastic

waste available to enter the ocean from land is

predicted to increase by an order of magnitude by

2025 (Jambeck JR, et al., 2015). In other side,

Thompson’s laboratory predicts that plastic

manufacturing will rise steadily to 33 billion tons by

2050 (Alla Katsnelson, 2015).

Marine wealth is something that must be

maintained together (Rohling, E.J., 2017). The sea

has an urgency for life, if its potential is explored,

the sea can prosper the human race (Stark, Julian

Barbiere, 2018). There are many history record of

the sea has often been used as a commercial route,

even the history of the development of Islam in

nusantara is inseparable from discussions about

maritime (Azra, 2014). The Countries that are far

more advanced also pay high attention to the sea. As

the UK prioritizes sea control, especially

commercial lines such as Giblartar, Malta, and

others (Cox, 2015), The Dutch with their naval

warfare tried to control the road through South

Africa, Ceylon, Jakarta and Ambon (Sanderson,

2008), and the United States after applying the

theory of sea control turned into imperialism trying

to control the Caribbean, Alaska, Panama, Hawai,

the island of Guam, Japan and the Philippines

(Morton, 2014). In addition, the sea has abundant

natural resources, such as oil, natural gas, fisheries,

and tourism (Schwerdtner, et al., 2014).

Indonesia has 17,499 islands from Sabang to

Merauke. The total area of Indonesia is 7.81 million

km2 consisting of 2.01 million km2 of land, 3.25

million km2 of ocean, and 2.55 million km2 of

Exclusive Economic Zone (EEZ), so from that data,

the sea area is 64, 97% of the total territory of

Indonesia (Roza, 2017: Ministry of Marine and

Fisheries of The Republic of Indonesia, 2011).

In the 1945 Constitution article 33 paragraph (3)

states that the earth and water and the natural

resources contained therein are controlled by the

state and used for the prosperity of the people (The

Constitution of the Republic of Indonesia of 1945,

Article 33 Paragraph 3). Then, clarified by law No.

32 of 2014 concerning marine affairs (Law of the

Republic of Indonesia No. 32 of 2014 About the

Sea), as a legal law for regulating Indonesia's marine

use comprehensively and integrated. Therefore, the

role of government (government will) is needed to

be able to maintain and process marine wealth and

potential in Indonesia (Biliana, Robert, 1998).

The Indonesian Sea, which has a wide range of

functions and wealth, must confront diametrically

and frontally with the threat of damage to marine

Maqasid al-Shariah in Environmental Conservation of Yusuf al-Qardawi’s Perspective

873

ecosystems which from time to time become more

apparent and difficult to contain. These threats,

including microplastic (Gabriel, Barbara Carolina,

2015: Sul, Monica F.Costa, 2014), which is in sea

water. Currently, according to M. Reza Cordova

(Researcher of the Indonesian Institute of

Oceanography Research (P2O) Research Institute

(LIPI), that microplastic in Indonesian seawater is

quite large, ranging from 30 to 960 particles / liter.

This amount is equal to the number of microplastic

found in the seawater of the Pacific Ocean and the

Mediterranean Sea, and Indonesia was recently

ranked second as the largest plastic waste producer

in the world. The influence of microplastic can occur

on marine biota, the environment, and on human

health. Microplastic presence in the sea of Indonesia

is like a threat that at any time damages the

ecosystem like in Aceh sea, Riau Islands, Jakarta,

West and East Java. Then, in areas of Eastern

Indonesia such as Bali, Southeast Sulawesi, North

Sulawesi, and Maluku (Cordova, A’an J. Wahyudi,

2016).

Piles of garbage, especially from microplastic on

the coast, are recognized as a threat to marine biota

and threats to the marine environment (Cordova, M.

R., Hernawan, U. E., 2018). Rather, the human

health also becomes threatened if it enters the human

body (Cole, et al., 2015), because the microplastic

content is difficult to decompose (Prata, 2018).

In Indonesia, the role of parents is important to

teach their children to take care of the environment

and the teachers in schools in Indonesia teach

students from childhood to throw garbage in its

place. what has been taught by the teachers and

parents about disposing of garbage in its place will

create a beautiful, clean and healthy environment.

Waste that is scattered uncomfortable is seen as

having the potential to invite disease and potentially

invite natural disasters. For example, one of the

causes of the flood disaster is the obstruction of the

waterway by the amount of blockage from garbage

that is not disposed of in its place. Another reason is

the reduced ability of the soil to absorb rainwater

due to various causes, one of which is due to the

large amount of waste that cannot be decomposed

like plastic waste. In fact there is another way that

can be done to protect the environment to avoid the

impact of waste that is sorting and processing waste.

Garbage is generally divided into two, the first is

organic waste which is indeed produced from natural

ingredients and rapidly decays such as leaves,

vegetables, and food scraps. The second type of

waste is non-decaying, categorized as non-organic

waste, for example plastic, tin, glass, and others.

Plastics need to 100 to 400 years to break down at

the landfill (U.S. Environmental Protection Agency,

2016).

About garbage designated by the hadith with the

statement: “Allah thank the person who got rid of

the tree that was blocking itthe way, and put that

person into heaven” (Hanbal, 2009). Getting rid of

rubbish is a priority, because there is another hadith

which explains that removing rubbish is included in

one branch of faith. Faith has many branches, the top

of which is the tauhid sentence, and the bottom one

is throwing garbage from the streets. Even though its

position is called the bottom, but it remains in the

box of faith, while the position of faith in Islam is

very important, because it is the foundation of Islam

itself.

When Islam came, Islam affirmed the prohibition

of doing damage on the face of the earth with

various exposures. Among these are those that

strictly prohibit doing damage, Allah says that in

surah al- Qasas verse 77. This is confirmed again to

humans that Allah SWT really does not like humans

who do damage in this world. In this case, Allah

says in surah al-Maidah verse 64. Islam educates

every Muslim to interact well with their

surroundings. That is also mentioned in a Hadith

narrated by Muslims from Shadad bin Aus, The

propet Muhammad says: “surely Allah obliges to do

good for everything” (al-Qardawi, 2001). It means

Allah requires that in truth. Then also mentioned that

Allah has establish affection for Himself, this can be

seen in surah al-An'am verse 54.

As a result of this environmental damage, it has a

very negative impact on the sustainability of human

life in this world which leads to misery and pain. if

needed humans need to reflect on the message of

Muhammad Al-Ghazali in his book "Jaddid

Hayatak” (Renewing Your Life) which states that

changing life must first grow in the soul itself before

everything else. All forms of restraint in carrying out

renewal in life and improvement in your life are

nothing but apart from extending gray times that you

yourself want to break away from and remain in

defeat in the face of neglect and futility (al-Ghazali,

2005).

Islam is the religion of all prophets and

messengers, from Adam to Muhammad which was

revealed by the The Holy Quran to him as the

ICRI 2018 - International Conference Recent Innovation

874

guidance of humanity to reach happiness in the

world and the hereafter. He was decided to the world

as a mercy for all nature and improve human morals.

Islam as a religion for all humanity with its main

source al-Quan and Hadith is very much concerned

about the environment so that Islam equates the

preservation of the environment as well as

maintaining religion, soul, lineage, reason and

wealth. Islam strongly condemns those who make

damage on the face of the earth. Allah explain this

idea in al-Maidah verse 33. So, to live and live

sustainably, humans must learn to understand their

environment and be able to regulate the use of

natural resources in a way that is accountable for the

security and preservation of this nature.

In Islam it is known as Ihsan (friendly / kind)

which means protecting and maintaining it perfectly.

Such a definition can be found in the famous Hadith

of Gabriel that Ihsan is "You must worship God as if

you see him, and if you do not see Him, then He

sees you. Ihsan also means paying attention, loving,

and respecting. Such as those mentioned in the word

of Allah Almighty in surah An-Nisa verse 36. The

two definitions above are in fact needed in the

context of interaction with the environment.

Because, indeed humans must treat the environment

by protecting and protecting it. It is not even human

beings who underestimate, neglect, and destroy. In

addition, humans must treat the environment in a

friendly, caring and compassionate manner (al-

Qardawi, 2001). This is as the friends of the Prophet

Muhammad implement in their lives. Like Abu Bakr

when he wanted to send his troops to Sham under

the leadership of Yazud bin Abi Sufyan, he advised

Yazid ten things so that in the war do not kill babies,

women and elderly people, do not cut fruit trees, do

not burn buildings, do not slaughter livestock except

to eat, do not destroy date trees, do not burn date

tree, don't betray and don't be afraid. Likewise,

Umar bin Khattab, when he saw a horse carrying a

cargo that was beyond its limits, then he called a

freightman then snapped him for his actions.

Yusuf al-Qardawi in his work entitled Riayah al-

Biah fi al-Shariah al-Islamiyah which is translated

into Islam Environmentally Friendly Religion with

Indonesaia language explained that protecting the

environment included maqasid al-shariah.

Safeguarding the environment is the same as

keeping religion (hifddiin) because it is stated in the

word of Allah surah Al-A'raf verse 56. al-Qardawi

also explained that protecting the environment is as

important as protecting the religion, life, intellect,

lineage, and property. Without a clean and healthy

nature, achieving maqasid al-shariah which is five

becomes impossible.

Thus, if it is associated with the thought of Yusuf

al-Qardawi that the article 33 of the 1945

Constitution is not contrary to al-Qardawi’s thinking

about the importance of protecting the environment.

6 CONCLUSIONS

Maqasid al-Shariah is a science that has

developed like other sciences. This knowledge is the

basis for all muslim treatment and being a machine

that moves human activities in order to realize the

public interest, it is to provide benefits and avoid

damage to achieve Allah's pleasure.

Yusuf Qardawi's ijtihad results related to

environmental conservation through maqasid al-

shariah become relevant as a problem solving in the

thick of the current variety of global environmental

issues and crises. In Indonesia for example, the

destruction of nature in various forms, which is then

accompanied by its impact in the form of natural

disasters, whether it is realized or not has threatened

human survival. Therefore, with the principles of

environmental conservation derived from the values

of religious teachings, as initiated by al-Qardawi, it

is expected to foster awareness of the human

mindset the importance of maintaining natural

existence. With the maintenance of natural

existence, it means also to realize the fifth values of

dharuriyat al-khams; that is, protecting of the

religion, the life, developing a level of positive

thinking and minimizing negative thinking,

preparing the future for future generations,

maintaining a balance between human endeavor and

matter in terms of owning, transacting and avoiding

damage.

REFERENCES

‘Ashur, I., (1998), Maqasid al-Shariah Al-Islamiyah, Dar

al-Basair, Saudi Arabia.

al-Ba’zawi, Mustafa, 2016, Presentation text of promotion

session for doctoral dissertation at friday, under title

“Fiqh al-Bi’ah fi dau’ al-Maqasid al-Shariah min

Khilal Nawazil al-Magrib al-Islami”.

https://diae.net/22987/. last accessed 2018-09-27.

Maqasid al-Shariah in Environmental Conservation of Yusuf al-Qardawi’s Perspective

875

al-Fashi, A., 1963, Maqasid al-Shariah Al-Islamiyah wa

Makarimuha, Maktabah al-WIhdah, al-‘Arabiyah ,

Morocco.

al-Ghazali, 2008, al-Mustasfa, 1

ed, Chapter II, al-

Madinah al-Munawwarah. Jeddah.

al-Ghazali, M., 2005, Jaddid Hayatak, 9

ed, al-Nahdah

Misr. Cairo.

al-Kailani, Sari Zaid, 2014, Tadabir Riayah al-Biah fi al-

Shariah al-Islamiyah, The University of Jordan, 41

(2): 1209 – 1228.

Al-Khayat, 2004, Health as a Human Right in Islam,

World Health Organization Regional Office for the

Eastern Mediterranean. Cairo.

al-Qardawi, 2001, Riayah al-Biah fi al-Shariah al-

Islamiyah, 1

ed, Dar al-Shuruq. Cairo.

al-Raishuni, A.,1992, Nazhariyyat al-maqashid ‘inda al-

imam al-Syathibi, al-Mussasah al-Jami’ah li Dirasat

wa al-Nushur wa al-Tauzi’. Libanon.

Al-Shatibi, 1997, al-Muwafaqat, 1

ed, Chapter II, Dar

Ibn ‘Affan. Saudi Arabia.

Al-Zuhaili, W., 2006, UsHul al-Fiqh al-Islami, Dar al-

Fikr, Damascus.

Azra, Azyumardi, 2014, Jaringan Ulama Timur Tengah

dan Kepulauan Nusantara Abad XVII & XVIII: Akar

Pembaruan Islam, Prenada Media Grup. Jakarta.

Baroudi, Sami E., (2016), The Islamic Realism of Sheikh

Yusuf Qardawi (1926–) and Sayyid Mohammad

Hussein Fadlallah (1935–2010), British Journal of

Middle Eastern Studies, 43: 94–114.

Biliana, Robert, 1998, Integrated Coastal and Ocean

Management: Concepts And Practices, 4

ed,: Island

Press. Washington, DC.

Brown, Edith, (2017), Our Rights and Obligations to

Future Generations for the Environment, The

American Journal of International Law, 84: 198-207.

Clare, Stark and Julian Barbiere, (2010), Healthy Ocean

Healthy People, Ministry of Foreign Affairs of

Denmark. Denmark.

http://www.unesco.org/new/en/rioplus20/. last

accessed 2018-10-9.

Cole, Matthew, et al., (2015) The Impact of Polystyrene

Microplastics on Feeding, Function and Fecundity in

the Marine Copepod Calanus helgolandicus,”

Environental Science and Technology, 49 (2): 1130–

1137.

Cordova, M. R., and A’an J. Wahyudi, (2016),

Microplastic in the Deep-Sea Sediment of

Southwestern Sumatran Waters,” Marine Research In

Indonesia (MRI), 41: 27-35.

Cordova, M. R., Hernawan, U. E.,, (2018) Microplastics in

Sumba Waters, East Nusa Tenggara, IOP Conference

Series: Earth and Environmental Science, 162 : 1-8.

Cormick, A. Mc., et al., 2014, Microplastic is an

Abundant and Distinct Microbial Habitat in an Urban

River, Environ. Sci. Technol, 48 (20): 11863–11871.

Cox, Sebastian, 2015, British Strategy in a Certain

Eventuality, in Air Power Review, Gp Capt Paul

Wilkins, Eds.: 12-40. Britain.

Darwish, Salih, 2017, Daur al-Shariah al-Islamiyah fi

Himayah al-Biah, published in the book of the

Fifteenth International Conference of the Center for

the Generation of Scientific Research on

Environmental Protection Mechanisms, held in

Tripoli, Lebanon on 26 and 27 December.

Environmental Professionals, Journal of Environmental

Sustainability: 1: 1-9.

Fre, Zeremariam, 2018, Knowledge Sovereignty Among

African Cattle Herders,UCL Press. London.

Gabriel, Luis, Barbara Carolina, (2015), Microplastics in

the marine environment: Current trends and future

perspectives, Marine Pollution Bulletin, 97 (1-2): 5-

12. See also Sul, Juliana A.Ivar do, Monica F.Costa,

(2014) The present and future of microplastic

pollution in the marine environment, Environmental

Pollution, 185: 352-364.

Ghufron, A. and Saharudin, (2007), Islam Dan Konservasi

Lingkungan, Millah, 6 (2): 56 – 75.

Gould, Stephen Jay, (1994) The Evolution of Life on the

Earth, Scientific American, 271: 84-91.

Hanbal, A. B., 2009, Musnad al-Imam Ah}mad bin

Hanbal, Muassasah al-Risalah. Cairo.

Jambeck JR, et al. (2015), Marine pollution. Plastic waste

inputs from land into the ocean. Science, 347:768–

771.

Joshua Abbott, et al., (2014), Steering the Global

Partnership for Oceans, Marine Resource Economics,

29 (1): 1-16.

Kashir, Ibn, (1999), Tafsir al-Quran al-Azim, Chapter III,

Dar al-T}ayyibah. Saudi Arabia.

Katsnelson, A., (2015), Microplastics present pollution

puzzle: Tiny particles of plastic are awash in the

oceans—but how are they affecting marine life?, In

Proceedings of the National Academy of Sciences of

the United States of America, 112 (18): 5547-5549.

120, New York, Ny, USA. ACM.

Keraf, A. S., 2010, Etika Lingkungan Hidup, Penerbit

Buku Kompas. Jakarta.

Klaus Krispendoff, 1993, Analisis Isi Pengantar Dan

Teori Metodologi, Rajawali Press. Jakarta.

Law of the Republic of Indonesia No. 32 of 2014 About

the Sea. http://djpsdkp.kkp.go.id/public/upload/files/1-

uu-32-2014.pdf. last accessed 2014-12-9.

Marsit, Carmen J., (2015), Influence of environmental

exposure on human epigenetic regulation, The Journal

of Experimental Biology, 218:71-79.

Meleong, Lexy. J., 2004, Metodologi Penelitian

Kualitatif, Remaja Rosdakarya. Bandung.

Michael Lyvers, et al., (2018), Alexithymia in Relation to

Alcohol Use, Emotion Recognition, and Empathy: The

Role of Externally Oriented Thinking, The American

Journal of Psychology, 131 (1): 41-51.

Morelly, J., (2011), Environmental Sustainability: A

Defnition for

Morton, Louis, (2014), United States Army in WWII - the

Pacific - Strategy and Command: the First Two Years,

Verdun Press. France.

Murtadha, (2007), Islam Ramah Lingkungan, Islam

Futura, 6 (2): 61-69.

Nasution, H., 1992, Ensiklopedi Islam Indonesia,

Djambatan. Jakarta.

ICRI 2018 - International Conference Recent Innovation

876

National Oceanic and Atmospheric Administration, 2018,

What are microplastics?,

https://oceanservice.noaa.gov/facts/microplastics.html

#transcript. last accessed 2018-10-9.

Norashikin, A., Hanapi, M. S., (2018), Maqasid Al-

Syariah Thought in Mainstream Islamic Economics: A

Review, International Journal of Academic Research

in Business and Social Sciences, 8 (4): 626 – 636.

Portman, Michelle E. Daniel Nathan and Noam Levin,

(2012), A Regional Perspective for Marine

Conservation in the Mediterranean Sea, Ambio, 41 (7):

670–681.

Prata, Joana, (2018), Airborne microplastics:

Consequences to human health?, Environmental

Pollution,Vol. 234: 115-126.

Plastics Europe, 2017. An Analysis of European Latest

Plastics Production, Demand and Waste Data; Plastics

Europe: Association of Plastic Manufacturers.

Brussels, Belgium,

Rachel A. Turner et al., (2016), Trust, confidence, and

equity affect the legitimacy of natural resource

governance, Ecology and Society, 21 (3): 1-16.

Rahmi, (2015), Konsep Konservasi Lingkungan Hidup

Tinjauan Maqashid al-Syari’ah Sebagai Jawaban

Dari Krisis Lingkungan Hidup. Unpublised, Thesis of

UIN Sultan Syarif Kasim Riau.

Rane, Halim, (2012), The Relevance Of A Maqasid

Approach For Political Islam Post Arab Revolutions,

Journal of Law and Religion, 28: 489-520.

Rohling, E.J., (2017), The Oceans: a Deep History, Our

Oceans, a Treasure in Need of Protection, Press

Princeton University Press, Woodstock, U.K. London.

Roza, Elviana, (2017), Maritim Indonesia, Kemewahan

Yang Luar Biasa, ministry of marine and fisheries of

the republic of indonesia,

https://kkp.go.id/artikel/2233-maritim-indonesia-

kemewahan-yang-luar-biasa last accessed 2018-10-9.

See also (2011) ministry of marine and fisheries of the

republic of indonesia.

http://statistik.kkp.go.id/index.php/arsip/file/37/kpda1

1_ok_r06_v02.pdf. last accessed 2018-10-9.

Russel, B., (2002), Sejarah Filsafat Barat, Pustaka

Pelajar. Yogyakarta.

Saifuddeen, Shaikh Mohd, et al., (2014), “Maqasid al-

Shariah as a Complementary Framework to

Conventional Bioethics”, Science and Engineering

Ethics, Vol. 20: 317–327.

Salamah, Bani, Muhammad Khalaf, (2016), Protecting

Environment and Limiting Climate Changes in Islamic

Jurisprudence, Dirasat: Shari'a and Law Sciences,

Vol. 43: 817-832.

Sanderson, (2008), South Asia 1800-1950, World Peace

Communications. Goleta, California.

Schwerdtner, Kathleen, et al., (2014), The Future of the

Oceans Past: Towards a Global Marine Historical

Research Initiative, Plos One, 9 (7): 1-10.

Soemarwoto, O., (2001) Ekologi, Lingkungan dan

Pembangunan, Djambatan. Jakarta.

The Constitution of the Republic of Indonesia of 1945,

Article 33 Paragraph 3.

U.S. Environmental Protection Agency, (2016),

Environmental Factoids,

https://archive.epa.gov/epawaste/conserve/smm/waste

wise/web/html/factoid.html. last accessed 2018-10-9.

Yafie, A., (2006), Merintis Fiqh Lingkungan Hidup, Ufuk

Press. Jakarta.

Zaidan, Abd al-Karim, (1965), Riayah al-Maslahah fi al-

Shariah al-Islamiyah,

http://drzedan.com/content.php?id=137. last accessed

2018-10-12.

Maqasid al-Shariah in Environmental Conservation of Yusuf al-Qardawi’s Perspective

877