Tasamuh.
Volume 17 Nomor 1.
April 2025 Tasamuh: Jurnal Studi Islam Volume 17.
Nomor 1.
April, 2025 .
Hal 01-30 ISSN 2086-6291 .
2461-0542 .
https://e-jurnal.
id/index.
php/Tasamuh Environmental Damage Risk Control: A Study of Hadith Ulil Azmi* Universitas Islam Negeri Ar-Raniry Banda Aceh E-mail: ulilazmi363@gmail.
Koresponden* Fajri Yarrahman Sekolah Tinggi Agama Islam Negeri Teungku Dirundeng Meulaboh E-mail: yarrahmanfajri@gmail.
Diterima: .
5-01-.
Direvisi: .
5-03-.
Disetujui: .
5-04-.
Abstract Environmental damage is an urgent global problem, with impacts that threaten the sustainability of our planet.
This research aims to explore the teachings in the hadith related to the control of environmental damage risks.
integrating these teachings into modern environmental policies and practices, this research aims to contribute to developing a more sustainable and ethical approach to environmental management.
The results of the study show that the teachings of Hadith can be a strong foundation for increasing environmental awareness, encouraging environmentally friendly behavior, and strengthening community involvement in environmental conservation 2 | Tasamuh.
Volume 17 Nomor 1 April 2025 As such, this research provides theoretical insights and offers practical guidance for facing todayAos environmental challenges.
Keywords: Environmental Damage.
Risk Control.
Hadith.
INTRODUCTION
This universe was created by Allah perfectly.
Allah places man as a caliph who oversees, regulates, and manages the survival of His creatures on earth.
Nature and life are human living environments in the universe system.
Therefore, preserving the environment is a must for humans as one of the signs of faith in Allah and part of the morals that must be applied in life for the sake of the continuity of life and the prevention of damage due to human actions.
(Masruri, 2.
Islamic philosophy of ethics emphasizes that the universe is not limited to mere objects, but humans are the universe itself, so protecting and maintaining the environment is the moral responsibility of all humans (Almutawallid.
Sopu, & Santalia, 2.
Allah said in Q.
al-AAorAf verse 56 as follows:
AaO aaE a A aa O e a aE a a a AEa a aNa aO aO aN aOAU aO a aI Uo acI a a AO aI aI E aI a Ia aOA U A ac acEE Ca aA AuDo not spread corruption in the land after it has been set in order.
And call upon Him with hope and Indeed.
AllahAos mercy is always close to the good doers.
Ay 3 | Tasamuh.
Volume 17 Nomor 1 April 2025 Ibn Kar said that Allah prohibits His servants from doing damage on earth because if there is damage after everything goes according to its sustainability, it will endanger the servants of Allah itself.
Allah commands His servants to worship Him, ask for mercy, and humble themselves because of the mercy of Allah, always sheltering those who do good (Kar, 1.
Environmental degradation has developed into one of the most pressing global issues of the 21st century, with consequences that threaten not only the balance of ecosystems but also the sustainability of life on the planet (Utomo.
Dewi, & Kuswarini, 2.
Massive industrialization, rapid urbanization, and overexploitation of natural resources have led to environmental degradation on an unprecedented scale.
The impacts include biodiversity loss, climate change, air and water pollution, and destruction of natural habitats, which in turn affects human health and the well-being of the global community (Lubis, 2.
This phenomenon demands a serious and coordinated response from various disciplines, including religious science, to find holistic and sustainable solutions.
In this context, the study of Hadith offers a unique and valuable perspective on environmental management and risk control.
Hadith serves as a source of law and morality in Islam and contains universal principles that can be applied in modern contexts, including in environmental issues (Ichwayudi.
Faiz.
Al-Hamdany.
Abror, & Syabrowi.
Hadith literature, with its rich narrative and ethical teachings, provides an in-depth guide to the responsibility 4 | Tasamuh.
Volume 17 Nomor 1 April 2025 of human beings as khalfah .
epresentatives of Allah on eart.
to maintain, protect, and care for the universe and all its contents (Akbar, 2.
This study aims to explore the principles and teachings of Hadith that are relevant to environmental risk Through the analysis of Hadith texts, we can uncover timeless wisdom that emphasizes the importance of environmental conservation, the wise use of resources, and the prevention of natural damage (Masturi, 2.
For example, hadiths prohibiting waste .
, encouraging tree planting, and emphasizing cleanliness contain messages relevant to contemporary environmental challenges.
These principles are theoretical and practical so they can be integrated into modern environmental policies and This research will analyze key Hadiths that explicitly or implicitly discuss environmental protection.
Some examples include Hadiths about prohibiting polluting water sources, encouraging planting trees, etc.
This analysis will highlight the relevance of these teachings to current environmental issues.
In addition, this research will discuss how these principles can be adopted and adapted into environmental policy frameworks at the local, national, and global levels.
RESEARCH METHOD
This paper uses a literature research method, and the approach is conceptual.
In this case, the source of data is Islamic teachings, namely the Quran and hadith.
This approach collects secondary data from various literature, 5 | Tasamuh.
Volume 17 Nomor 1 April 2025 journals, papers, and related writings.
The data that has been collected will then be analyzed using existing theories and presented with a qualitative approach.
RESULT AND DISCUSSION
Definition of Environment and Environmental Ecosystem The environment is everything outside human beings related to existence and life .
l-SyayrAz, 2.
Meanwhile, the environment is defined as all objects, forces and conditions in a space or place where living things are located and affect their lives.
(Siahaan, 2.
The science that studies the environment is called ecology.
The environment is an essential part of human life.
Humans and the environment have a very close and inseparable Humans can carry out all their activities well and meet all the needs of life, inseparable from their Humans have been exposed to the environment since they are still in the womb.
This is in line with the division of the environment into several groups, as follows (Salsabila, 2.
Internal environment, namely when the fetus is still in the womb.
Physical and biological environment, namely the natural environment in the form of plants, animals, and so on.
Cultural environment, namely an environment that includes art, science and customs.
6 | Tasamuh.
Volume 17 Nomor 1 April 2025 .
Social environment, namely the environment whose scope is the relationship between humans, which includes attitudes and behaviors.
Spiritual environment includes religion and beliefs adopted or ideas that emerge in society.
Islam talks about life and life in general and fundamentally, covering the entire universe, past and Fiqh discusses the reality of human life in a specific and detailed way.
From this point of view, fiqh also talks about environmental problems: the root of the problem, the form and impact of damage, and the efforts or fundamental principles of environmental conservation (Hidayat, 2.
In Arabic, the term environmental fiqh is often popularized by the term fiqh al-bAoah.
Etymologically, fiqh comes from the word faqiha-yafqahu-fiqhan which means al-Aoilm bi al-syaiAo .
nowledge of somethin.
and al-fahm .
(AbAd, 2.
Meanwhile, in terminology, fiqh is the science of sharia laws that are practically taken from the postulates of tafl .
l-Isnaw, 1.
The word Aual-bAoahAy can be defined as the environment, which is the unity of space with all objects, forces, states, and living things, including humans and their behavior.
This environment affects nature itself, the continuity of life, and the welfare of humans and other living beings.
Ysuf al-QarasAw explained that fiqh pays serious attention to environmental issues.
We can prove this by tracing the studies or discussions contained in classical fiqh literature, such as: the discussion of ahArah .
, iuyAAo al-mawAt .
pening new lan.
, al-musAqAt and almuzAraAoah .
he use of land owned by other.
, laws related 7 | Tasamuh.
Volume 17 Nomor 1 April 2025 to the sale and purchase of water, fire and salt, the rights of pets and other discussions related to the environment around humans .
l-QarasAw, 2.
The ecosystem is an ecological system formed by the mutual relationship between living things and their environment (Effendi.
Salsabila, & Malik, 2.
As a system, the environment must be maintained so that the resulting system can run correctly and orderly and benefit all ecosystem members (Masruri, 2.
Some traditional interpretations may view natural disasters or environmental changes as the divine will .
and encourage less human intervention to deal with This can lead to fatalism or a lack of proactive action to protect the environment.
Modern environmental science emphasizes human responsibility for environmental degradation and calls for immediate action to mitigate climate change through technological and behavioral changes (Rahmayanti & Ilyasa, 2.
However, in Islam, surrender can be balanced with efforts to take action to protect the environment (Badhrulhisham & Dzulkarnain.
Factors of Environmental Damage and Various Disasters As is known, environmental damage occurs on land, in the sea, and in the air.
Environmental damage, such as global warming, acid rain, erosion of the ozone layer, and water pollution, result from unwise human behavior.
overcome environmental problems, we must first 8 | Tasamuh.
Volume 17 Nomor 1 April 2025 understand the factors that cause behavior that damages the Therefore, this section will describe this.
we refer to books that talk about the environment, there are at least four factors that cause the emergence of environmentally damaging behavior, which are as follows (Wiryono, 2.
Life View Several things, such as education, culture, and religion or belief, influence a personAos view of nature.
Some philosophers argue that the wrong view of the relationship between humans and nature causes environmental damage that occurs (Said & Nurhayati, 2.
Lifestyle Lifestyle is the embodiment of a view of life.
The most popular lifestyle today is the luxury lifestyle.
luxurious lifestyle will negatively impact the environment because natural resources are depleted to support a lavish life, and pollution will increase (M.
Sari, 2.
Population Growth Population growth is one of the root causes of environmental problems (Appannagari, 2.
excessive population can lead to a slum environment, poverty, environmental pollution, and the shrinkage of natural resources.
Everyone needs natural resources to fulfil their lives.
He needs food and clothing.
As the population increased, more food and clothing were required.
Not only do food, clothing, and housing increase but so do secondary The more people on earth, the more means of transportation are needed, the more cars, planes and ships must be built, and the longer the roads must be built.
People 9 | Tasamuh.
Volume 17 Nomor 1 April 2025 also need communication and entertainment equipment.
More and more minerals and metals must be mined to meet these secondary needs.
In short, an increase in population will lead to the depletion of natural resources.
Poverty Poverty is a serious threat to the environment (Rice.
In poverty, people will not think long-term.
They will only think about how to earn money to meet basic needs, especially food.
Usually, people with low incomes do not have a high education, so their knowledge of the environment is also low.
In this section, it is also necessary to explain a little about the factors of environmental damage from the perspective of the Qur'an.
As a Muslim guideline, the Holy QurAoan also touches on this.
For example, the words of Allah in Q.
al-Rm verse 41 are as follows:
AaN aa EAa a a a E a a aOE a a a aI Ea aa aO aO EIac a aE aO aOCaNaI a aA
AOIA
a A ac aacEO aaEaO e Ea aEacN aI Oa a aA AuCorruption has spread on land and sea as a result of what peopleAos hands have done so that Allah may cause them to taste the consequences of some of their deeds and perhaps they might return .
o the Right Pat.
Ay The above verse clearly shows that environmental damage results from human actions.
(Istianah, 2.
It is just that the interpreters do not exhibit physical human 10 | Tasamuh.
Volume 17 Nomor 1 April 2025 behavior but refer to non-physical behavior.
From this, it can be understood that environmental damage results from the destruction of human morality, so sometimes, it encourages it to do something that can damage the This is in line with the following words of the Prophet:
A a aa e a EIac e aI aI e aIA:A Ca aEAUA a eI a aI sAUA a acaIa aEa aacO aAUAa acaIa aaO Ia a seOA a ca A aa e a a aO aEA:AOEA a A O a aCAUA aa sOA A aaEA.
:ANEE aEa eO aN aO a ac aacE O a aCO aEA a AcEE aA acacEA A aO a Aa aa eAUaA a aAEa a e aAEa a E a aEacNA:AaO acI a E aa a aIe a UA aa A aaE aOAUa a aa E a aEacNA .
l-BukhAr, n.
) AaN ECaEeA Narrated al-NuAomAn ibn Basyr: I heard AllahAos Messenger saying.
AuA Beware! There is a piece of flesh in the body.
If it becomes good .
, the whole body becomes good, but if it gets spoilt, the whole body gets spoilt, and that is the heart.
Ay In addition to the damage done due to human negligence and ignorance, disasters and environmental damage also occur due to natural factors.
Examples of ecological damage caused by natural factors include earthquakes, tsunamis, volcanic eruptions, etc.
Earthquakes occur due to the movement of the earthAos plates or volcanic Tsunamis can occur due to earthquakes.
erupting volcano will emit volcanic ash, lava, hot steam, and other materials.
These events occur beyond human control, so humans cannot prevent them.
11 | Tasamuh.
Volume 17 Nomor 1 April 2025 Human beings, as creatures of Allah, are equipped with the traits and temperaments inherent in them.
Some of these traits are non-physical and potential causes and are oriented towards environmental destruction.
Among the non-physical causes that can lead to environmentally damaging behavior are tabr .
, isrAf .
, and itrAf .
(Lajnah Pentashihan Mushaf Al-QurAoan, 2.
In general, environmental damage is caused by two The first is natural factors, such as earthquakes, tsunamis, tornadoes, hurricanes, etc.
The second is nonnatural factors.
Humans, such as illegal tree logging, indiscriminate waste disposal, etc.
, often cause these nonnatural factors.
In the QurAoan, several terms can be categorized as forms of natural disasters, such as rajfah (Q.
al-AAorAf:
, sAAoiqah (Q.
Fuilat: .
, sAiuah (Q.
Hd: .
, zalzalah (Q.
al-Zalzalah: .
, earth upside down (Q.
Hd: .
, floods and pests (Q.
al-AAorAf: .
, tornadoes .
l-Aqqah: 5-.
, and so on (Lajnah Pentashihan Mushaf Al-QurAoan, 2.
Environmental Damage Risk Control According to Hadith Several things need to be known and understood in controlling the risk of environmental damage.
These efforts are not limited to the external aspect only.
The element of human consciousness also needs to be considered.
This is 12 | Tasamuh.
Volume 17 Nomor 1 April 2025 inseparable from faith (Ilyas, 2.
, as the following fragment of the ProphetAos hadith.
U A a acaIa aa aIAU sA a acaIa aac aI e aI aN aaEEAU Aa acaIa ee aaC e aI aIIe aA sOA sA a acI aa a acaE sI a aca aN a eI a aa aI aaEAUaA a acI aOe U a acaNAU Aa acaIa a eaOaOA a ca AOEA a A Ca aE a aA: Ae aE e a a aO Ca aEA ca : AcEE aEa eO aN aO a ac aacEA AEN aaO a e aA a ca AcEE aA acacEA (Muslim, 1.
UAIA
a a AeaEIOA Ab MAlik al-AsyAoAr narrated that the Messenger of Allah said: AuCleanliness is half of faith.
Ay Al-NawAw explained that the scholars differ in understanding the hadith fragments.
Some know that the faith referred to here is prayer, as in Q.
al-Baqarah verse Faith consists of justification by heart and accurate Purifying is an inseparable part of prayer, while prayer is proof of the submission of a servant who hints at his faith .
l-NawAw, 2.
Controlling the risk of environmental damage requires human awareness of faith.
In carrying it out, alamr bi al-maAorf wa al-nAh bi al-munkar must be encouraged as an effort to reject all disasters and damages.
Since human actions cause all environmental damage, cooperation is needed to uphold the truth and fight In addition to the internal human aspect, external efforts that can be applied to control the risk of environmental damage include the following:
Maintaining Environmental Cleanliness 13 | Tasamuh.
Volume 17 Nomor 1 April 2025 As the hadith of the Prophet mentioned above relates to cleanliness, it can be understood that faith is not only measured by the quantity of worship.
Worship is insufficient to pay attention to the amount alone.
the quality is more important.
Cleanliness is essential to supporting the quality of a personAos worship.
Maintaining and cleaning the environment is very fundamental to the perfection of oneAos The faith of a person who does not care about the environment is not perfect.
A simple example can be to apply environmental concern in the school environment, such as making environmentally friendly policies, implementing environment-based curricula, carrying out participatory-based environmental activities, and managing environmentally friendly supporting facilities and infrastructure (Rokhmah & Munir, 2.
In another hadith, the Prophet said as follows:
A a aca aI a aEA:A a aca aI aaO a aI s E aCa a acO Ca aEA:Aa aca aI aI a acIa e aI aac s Ca aEA A aa e aA:A Ca aEAUA a eI aA aE a e aI a aa a ac aIAUA aOOaCa aE e aI acO sAUAe aI Ee aO aA A I aa UOA a aaO acAUAcEE aO Ua a aaO ac acEO a a ca A acIA:A O a aCO aEAUAa aOa e aI IE a a aO aA - A a a aN Ca aEA- A AaIa a aAOAUaA a aO U a aaO ac EaOAUA Ea a UIO a aaO ac EEa a aIAUAEIac a aA e a aeIa aOA .
l-Tirm, 1.
AaE aO aaE a a acac aO aaEaOa aO aA Narrated Aliu ibn Ab assAn: AuI heard SaAod ibn Musayyab saying: AoIndeed Allah is Tayyib .
, and he loves Tayyib .
hat is goo.
, and He is Nazif .
, and He loves cleanliness.
He is Karim .
, and He loves 14 | Tasamuh.
Volume 17 Nomor 1 April 2025 kindness.
He is Jawad .
, and He loves generosity.
So cleanAo - I think he said - Aoyour courtyards, and do not resemble the Jews.
AoAy Residential houses that are in accordance with Islamic principles must create a clean and healthy This is in line with the Hadith, which states that cleanliness is part of the faith for a Muslim.
Support for this principle is also found in Surah al-MAAoidah verse 6, which teaches about the importance of self-purification.
Through the interpretation of this verse.
Muslims are reminded to always maintain cleanliness and purity because these two values reflect their faith (Ezziti.
El Hattach, & Ezziti, 2.
From the statements above, the surrounding neighborhood must be properly managed in Islam to maintain its cleanliness.
This is crucial to prevent spreading diseases such as cholera, dengue, and Covid-19.
Without the threat of illnesses, a community can thrive in a healthy and clean environment (Arip.
Teriman.
Rashid.
Ahmad, & Azman, 2.
Utilizing Vacant Land The use of vacant land to be managed is a form of human awareness of nature conservation.
Humans are commanded to manage the earth as well as possible.
Utilizing vacant land is a way to conserve (Masruri, 2.
Initially, unproductive land can be taken advantage of by paying attention to reasonable limits and not having the potential to disturb the balance of nature.
In the Islamic context, the use of vacant land is termed iuyAAo al-mawAt.
This includes part of utilizing and prospering the earth, which is used for the benefit of 15 | Tasamuh.
Volume 17 Nomor 1 April 2025 humans, individually and collectively.
This activity must be based on the spirit of providing value to an area that was initially unproductive .
acant lan.
and turning it into a productive area that produces benefits for humans.
For example, opening rice fields, plantations, and so on so that it can realize greening, utilization, maintenance and care.
This method of acquiring land was practiced and widely common during the time of the Prophet and persisted until the era of Caliph Umar, who is renowned for his land reform initiatives (Malinumbay & Salasal, 1.
The Prophet also motivated the people regarding the use of this vacant land.
As in the following hadith:
aA acI AUAacI O IOO IIa I IE a acacIA
UAOOA
a A acI AUAEONA ca - AEIA acEA a A IAUA I ON I O a I OAUaAI N aI I aOA (DAwud, .
UA "II O U IO U ANO NEA:A CEA- ANEE EON OacEA Narrated SaAod ibn Zayd: The Prophet said: AuIf anyone brings barren land into cultivation, it belongs to himAAy What the dead earth in the hadith means is the unmanaged earth.
It is termed so because the world does not provide benefits such as farming, erecting buildings, etc.
Ab SulaymAn al-KhaAb argued that the person who manages the vacant land already owns it, whether with government permission or not.
Meanwhile.
Ab anfah 16 | Tasamuh.
Volume 17 Nomor 1 April 2025 argued that in this case, government permission is needed (Abad, n.
In other hadiths, the encouragement to cultivate crops and the prohibition of wasting land are also explained.
As the following two hadiths:
a a A a acaIa a ea Ee aIAUA a acaIa a aUAa acaIa e aI Ia aI e sOA A a eIAUA a eI a a sAUAaEA a AOEA a A Ca aE a aA:A Ca aEAUAa a sA A aI aI eI aI e a sacEA:ANEE aEa eO aN aO a ac aacEA a ANEE aA acacEA a a aAO a e a a a e U acaE aE aI aI A UAa aC aI eI aN a aNE a Ca UA a a A aO aIAUAaE aI eI aN a aNE a Ca UA ca A aO aI a aaEa aAUAE a a aIIe aN AaN aaO a aNE a Ca UA a a AaO aI aA UAE e aO AaN aaO a aNE a Ca UA ca AaEA (Muslim, 1.
AaOaE Oa e a a aN a a U acaE aE aI a aNE a Ca UA JAbir reported AllahAos Messenger as saying: AuNever does a Muslim plant a tree except that he has the reward of charity for him, for what is eaten out of that is charity.
what is stolen out of that, what the beasts eat out of that, what the birds eat out of that is charity for him.
(In shor.
none incurs a loss to him, but it becomes a charity on his part.
Ay A a eIAUA a aca aaI a a UA:A Ca aEAU ca A a aca aI aE eO a aAUAO a a a aca aI aI a acIa e aI OA :A AaCaEaOAUA aEI ea aE a aEs aIIac a O aE a a a aOA:A Ca aEAUaAcEE a eINA a ca a a a Aa a s aA :ANEE aEa eO aN aO a ac aacEA a A AaCa aE EIac a ac aA acacEAUAIa aa aNa aaEacEa a aO acEa a aOEIa eA a A AaEe aO eI a eEAUA Aa eI aUA AaEe eaO a eNa a eO aE aO eI aI eNa aa aNAUAaI eI aEI ea a aNE a e UA .
l-BukhAr, n.
) Aa ea aNA 17 | Tasamuh.
Volume 17 Nomor 1 April 2025 Narrated JAbir: Some men had superfluous land, and they said that they would give it to others to cultivate on the condition that they would get one-third or one-fourth or one-half of its yield.
The Prophet said.
AuWhoever has land should cultivate it himself or give it to his brother or keep it uncultivated.
Ay These hadiths show appreciation for the land, a gift from Allah to His servants.
A person who owns land should cultivate it, or he should grant or lease it to another person who can manage it well (Muhtarom, 2.
Determination of Conservation Areas Conservation can be described as an effort to protect the rich values of biodiversity of natural resources and all ecological processes that occur in the ecosystem to maintain environmental balance, as well as support and maintain the existence of all species, both flora and fauna, that live in the ecosystem to avoid extinction (Darmayani et al.
, 2.
The Prophet taught the importance of conservation.
This is stated in his words as follows:
U aA a aEaE aaN a eI a aa a eaAU aA aO a ea UO EIac aCAUAa acaIa aaO a eE a e aI a aa aOe a aA a A a acaIa aI a acIa e aI a e aA:ACa aE aaO a eE sA UA a acaIa a eA aO aIAUANEE e aE e a acOA A acIA:ANEE aEa eO aN aO a ac aacEA a A Ca aE EIac a ac aA acacEA:A Ca aEAUA a eI a a sAUAa eI a aa acE a e aOA A aaE Oa eC a aAUA aO acI a ac eI a Ee aI aOIa a aI a e aO aaEaOe aAUA e a aN aeO a ac aI aIEac aA (Muslim, 1.
A aO aaE O a aA a aA eOa NaAUa aNNaA JAbir reported AllahAos Messenger as saying:
AuIbrahim declared Mecca as sacred.
I declare 18 | Tasamuh.
Volume 17 Nomor 1 April 2025 Medina, that between the two mountains, as No tree should be lopped, and no game is to be molested.
Ay In Islam, conservation areas are called al-uArim.
AluArim is a conservation area for protected springs, plants and animals.
The Prophet once conserved the area around Medina as uimA aimed to preserve and protect its valleys, deserts and plants.
The protected area is around 2049 hectares (Masruri, 2.
Through various legal principles.
Islam seeks to cultivate a deep sense of responsibility toward the earth and biosphere reserves within the spiritual consciousness of Muslims.
This is exemplified in the treatment of sacred sites such as Makkah and Madinah and all areas within their boundaries, which are regarded as inviolable sanctuaries.
In these regions, harming trees or animals is prohibited, and their protection is considered a sacred duty (Bensaid, 2.
Reforestation Reforestation is one of the activities to regreen an area (Widihastuti, 2.
Reforestation is a noble and beneficial act for humans.
Reforestation activities are pious practices that benefit a person until the hereafter.
Among the benefits obtained from this reforestation activity are producing oxygen (O.
, absorbing carbon dioxide (CO.
, absorbing heat, reducing noise, filtering dust, maintaining soil stability, perpetuating fauna habitat, and so on (Masruri, 2.
In the hadith, it is stated as follows:
19 | Tasamuh.
Volume 17 Nomor 1 April 2025 UA aO aI a acIa e aI a a eO s Ee a aa acOAUA aOCaa eO a a e aI a aO sAUAa acaIa a eaOaO e aI a eaOaOA UA a acaIa aaO a aOI a aA:A OCa aE eE aa aIAU aA a a aeaIA:A Ca aE a eaOaOAUAaOEE ac eAa aE aO eaOA a AOEA a A aC aE a aA:A Ca aEAUA a eI aI a sAUa eI Caa aA A aIA:ANEE aEa eO aN aO a ac aacEA a ANEE aA acacEA a a eA AaOaAUA a eO Oa e a a a eUAUAaI eI aI e a sacE O a e a a a e UA UA a eO I e a UIAUAaE aIIe aN a e UOA (Muslim, 1.
A acaE aE aI a aNE a aN a Ca UAUAa eO aa a IO a UA Anas reported AllahAos Messenger as saying: AuNever does a Muslim plant trees or cultivate land and birds or a man or a beast eat out of them, but that is a charity on his behalf.
Ay Islam encourages carrying out different types of agricultural activities.
Islam also encourages rehabilitating wasteland land for agriculture (Al-Amin, 2.
Whoever rehabilitates it by watering, planting, or building, his reward is that it becomes his property.
Maintaining the Balance of Nature Humans have decent and reasonable standards when utilizing natural resources.
This is called uadd al-kifAyah.
In utilizing natural resources, humans must not exceed the limit of reasonableness because they must pay attention to life sustainability, nature preservation and ecosystem balance (MunAoim, 2.
Land and forests should not be cultivated on a large scale beyond what is needed.
This is done to avoid the occurrence of tabr, which is prohibited in Islam.
As social beings, humans need other living beings to support their lives.
Humans need their environment and 20 | Tasamuh.
Volume 17 Nomor 1 April 2025 will not be able to live without it.
Behaviors that disrupt the balance of nature are highly reviled and forbidden.
Examples include forest burning, illegal logging, and so on that disturb existing ecosystems, deprive fauna of habitats and cause natural disasters.
Allah said the following:
a a aO a aaO ac acE a a O a aE a aE aO A aa aOa aOaOA AaE E a a aOEI ac aoE aO ac acEEA AaE a aaO ac EAa a aA AuAnd when they leave .
, they strive throughout the land to spread mischief in it and destroy crops and cattle.
Allah does not like mischief.
Ay In the Tafsr al-QurAoAn al-AoAem, it is stated that hypocrites in this verse are those whose deeds cause damage to the earth and destroy crops, including rice fields, fruits and livestock, which are sources of food for humans (Kar, 1.
In the moral context, humans must be able to use the presence of religion as a guide in perfecting their morality (Chalim, 2.
Integration of Hadith Teachings on Environmental Conservation in Modern Life The teachings of Hadith on environmental conservation offer ethical and moral guidance that is relevant to addressing contemporary environmental Integrating these teachings into modern life can be done in several ways:
Environmental Awareness and Education 21 | Tasamuh.
Volume 17 Nomor 1 April 2025 The hadith teachings on the importance of protecting the environment to the community can increase awareness and understanding of our responsibilities towards nature.
Environmental education based on religious values can be an effective tool to encourage environmentally friendly behavior (Habibah.
Sofa.
Aziz.
Bukhori, & Islam, 2.
The Eco-Pesantren program in Indonesia is a concrete and successful example of an environmental conservation project inspired by Islamic principles (Anabarja & Safril Mubah, 2.
By utilizing Pesantren as a center for environmental education and action, the program not only succeeds in creating change at the local level but also contributes to global efforts to preserve the environment.
Sustainable Resource Management Hadith teaches the importance of wise and sustainable management of natural resources (Lestari.
This principle can be applied in modern life through recycling, renewable energy, and waste reduction.
Concrete examples, such as the establishment of waste banks in various Islamic boarding schools in Indonesia (El Madaniya, 2.
Biodiversity Protection The teachings of hadith emphasize the importance of protecting all living creatures.
In a modern context, this can be translated into efforts to conserve biodiversity, protect natural habitats, and stop illegal hunting (Kamila.
Environmental Policies and Regulations 22 | Tasamuh.
Volume 17 Nomor 1 April 2025 Governments and policymakers can integrate the values taught in hadith into environmental policies and This includes the implementation of laws that protect the environment and encourage sustainable business practices (W.
Sari, 2.
Community Involvement Encouraging environmental conservation efforts can strengthen the implementation of Hadith teachings.
Programs such as reforestation, environmental clean-up, and environmental awareness campaigns can actively involve the community (E.
Azzahra.
Rahayu.
Jauharotun.
H, & Fadhil.
Consumption Ethics Hadith teaches us not to be excessive in consumption and to appreciate the blessings given by In modern life, this can be applied by adopting a minimalist lifestyle, reducing the consumption of unnecessary goods, and choosing environmentally friendly products (S.
Azzahra & Masyithoh, 2.
CONCLUSION
Environmental conservation is not merely a matter of aesthetics, but a profound practice deeply rooted in Islamic values and principles.
As stewards .
appointed by Allah to care for the earth, humans are responsible for preserving and safeguarding the The teachings of Hadith offer a strong ethical and moral foundation for addressing modern environmental challenges, emphasizing the importance of conservation, 23 | Tasamuh.
Volume 17 Nomor 1 April 2025 sustainable resource management, and preventing harm to Integrating these teachings into contemporary ecological policies and practices can promote a more sustainable and ethical approach to environmental The study underscores that environmental degradation is primarily the result of human actions, driven by behaviors such as wastefulness, excess, and negligence.
To address these issues.
Islam encourages maintaining cleanliness, responsibly utilizing vacant land, conserving natural habitats, reforestation, and ensuring ecological These principles are theoretical and practical, providing actionable solutions that can be implemented at individual, community, and policy levels.
Moreover.
Hadith teachings can be integrated into modern life through environmental education, sustainable resource management, biodiversity protection, and community engagement.
Raising awareness and promoting environmentally friendly behaviors can foster a sense of responsibility and stewardship among individuals and Governments and policymakers also play a vital role by incorporating these values into environmental regulations and policies, ensuring sustainability becomes a central aspect of societal progress.
In summary, the teachings of Hadith provide timeless wisdom that remains highly relevant to todayAos environmental challenges.
By adhering to these principles, we can strive for a harmonious relationship with nature, ensuring the well-being of both current and future 24 | Tasamuh.
Volume 17 Nomor 1 April 2025 Therefore.
Environmental preservation is not just a duty but a reflection of faith and a commitment to the ethical and moral values Islam upholds.
BIBLIOGRAPHY