Journal of Islamic Monetary Economics and Finance.
Vol.
No.
, pp.
657 - 678
p-ISSN: 2460-6146, e-ISSN: 2460-6618
HOW DOES ISLAM SUPPORT THE GREEN ECONOMY? A
STUDY ON TURATH PERSPECTIVE
Husnul Mirzal1.
Irham Zaki2 and M Bastomi Fahri Zusak3 R-Square Research Consulting and STIE Syariah Serambi Mekkah.
Indonesia, husnulmirza96@gmail.
Universitas Airlangga.
Indonesia, irham-z@feb.
Universitas Diponegoro.
Indonesia, bastomifahri@lecturer.
ABSTRACT
This study addresses how Islam supports a green economy using a thematic analysis of the turath.
The results show that Islam strongly supports the implementation of the green economy.
The green economy has been a part of Islamic teachings long before its conception in this modern era.
In Islam, there are the four main goals of the green economy, namely creating an economy that is inclusive and fair, environmentally friendly, resources sustainable, and resources efficient.
Islam can provide guidance and for solutions to all human problems, including those related to the economy and environment.
As a policy recommendation, the Government and related parties can leverage on a religious approach to develop a green economy by for examples including Islamic values as well as involving Islamic institutions and Islamic figures in the National Green Economy Development Roadmap such that its goals can be better Keywords: Green economy.
Islamic turath.
Islamic economic.
JEL classification: Q01.
B1.
Z12.
Article history:
Received : November 30, 2023 Revised : February 24, 2024 Accepted : November 30, 2024 Available online : December 24, 2024 https://doi.
org/10.
21098/jimf.
How Does Islam Support the Green Economy? A Study on Turath Perspective INTRODUCTION There has been growing discourse on a green economy over the past decades following massive damage to the environment and natural resources as a result of exploitation by humans for economic motives (Ivlev & Ivleva, 2.
The green economy relates to economic growth, prosperity, and justice without compromising environmental sustainability (Hamid et al.
, 2.
It is to eliminate the negative impact of economic activity on the environment and natural resources to create sustainable development (Caprotti & Bailey, 2014.
Newton & Cantarello, 2.
The green economy has three main characteristics, namely an economy that is low in carbon, socially inclusive and resource-efficient (Rusydiana et al.
, 2022.
Loiseau et al.
, 2.
The world today is facing serious problems related to climate change and inequality (E.
Barbier, 2011.
Unmyyig.
Sachs, & Fatheuer, 2.
The increase in greenhouse gas emissions due to the burning of fossil fuels, deforestation, and industrialization have increased the global average temperature (Hamid et al.
Robinson, 2.
As a result, extreme weather, rising sea levels, and natural disasters such as floods, forest fires and landslides are becoming more frequent (Rusydiana et al.
, 2.
Climate change is also causing disturbances to agricultural and human life (E.
Barbier, 2.
, where the poor become more exposed to risks.
As a result, the income gap between the poor and the rich widens (Caprotti & Bailey, 2.
in a way that justice and social welfare are increasingly difficult to Some experts say that the environmental damage is increasing day by day and is worrying (E.
Barbier, 2.
These occur because of the increasing demand for natural resources, especially non-renewable resources, due to an increase in population and lifestyle that tend to be environmentally unfriendly.
In addition, lack of political will and mismanagement of the environment further exacerbate the problems.
Ignoring ethical values AUAUin meeting the necessities makes economic actors being profitoriented and disregarding environmental sustainability (Al-Roubaie & Sarea.
To a certain extent, these problems are the natural outcome of the materialistic conventional system, in which happiness and well-being are measured solely based on material possessions (Loiseau et al.
, 2016.
Abdullahi, 2.
Economic growth is directly proportional to the destruction of nature.
If this continues, one day nature will no longer be able to sustain and support human needs (Loiseau et al.
, 2.
The ideals of sustainable development will be mere wishful thinking.
On several occasions, such as during COP26 and the United Nations Framework Convention on Climate Change (UNF.
, and the United Nations Conference on Sustainable Development in Rio De Janeiro (Rio .
in 2012, many countries agreed to make changes by implementing an economic system that is sustainable and environmentally friendly (Barbier, 2.
, the so-called green economy.
The system is expected to enhance economic growth and prosperity while maintaining the balance of nature, environmental preservation, and sustainability (Newton & Cantarello, 2.
The harmonization between humans and nature is very important because without nature humans will find it difficult to meet their needs and their existence is likely threatened (Sulich, 2.
Currently, the Indonesian government is actively encouraging green economic development through the Indonesian Green Growth Program (IGGP), an initiative Journal of Islamic Monetary Economics and Finance.
Vol.
Number 4, 2024 that aims to accelerate the transition towards sustainable and environmentally friendly economic growth.
One of the concrete actions taken is to formulate a national green economic growth roadmap, which is a strategic basis for integrating green economic principles into national development policies, thereby creating a positive impact on the environment, society, and the economy as a whole (Program, 2.
However, the Indonesian Green Growth Program (IGGP) in the national green economic growth roadmap has not explicitly included Islamic values and instruments, such as Waqf, as an important component of the green economic development in Indonesia.
Moreover, institutions related to Islam, such as the Ministry of Religion, the National Zakat Amil Agency (Bazna.
, and the Indonesian Waqf Agency (BWI), have also not been fully involved in efforts to develop the green economy.
This is surprising given that the inclusion of Islamic teachings and involvement of institutions can potentially enrich and support the sustainable economic development in Indonesia (Program, 2.
As a religion with the second largest number of adherents in the world.
Islam provides all guidelines for its adherents (Azid et al.
, 2.
, including those relating to economic and environmental issues.
In fact, under certain conditions, the norms that apply in Islam are one step ahead than those applied by the modern world (Islahi, 2.
This study aims to see how Islam supports the implementation of the green economy.
It explores how Islam as a religion that is shalih likulli zaman wa makan .
ood for all places and time.
sets values and norms in every single humanlife, including the way human beings behave and manage the universe including natural resources.
To the best of our knowledge, there has been no research that specifically examines how Islam supports the green economy based on qualitative analysis of turath.
Some studies with almost the same theme explore the principles of the green economy from a perspective of maqasid shariah (Iskandar & Aqbar, 2019.
and provide Islamic perspectives toward the green economy and the roles of Islam in developing the green economy (Rusydiana et al.
, 2022.
Hamid et al.
, 2019.
AlRoubaie & Sarea, 2019.
Dhanurendra, 2023.
and Islam, 2.
The present research is different because it provides the turath perspective on the subject and hence does not confine the analysis to the maqasid shariah.
The use of turath as an object of analysis has several reasons which will be explained in the following discussion.
We structure the paper as follows.
The next section reviews the literature focusing specifically on concepts of theoretical foundations.
Section 3 details the method of analysis, which is followed by discussion in section 4.
Finally, section 5 concludes.
II.
LITERATURE REVIEW
Green Economy The growing importance of the green economy is motivated by the global communityAos anxiety over the deterioration of the economy and environment (Newton & Cantarello, 2.
A capitalistic system that has been in effect so far is the main actor of the economic crisis and the destruction of nature (Hamid et al.
Newton & Cantarello, 2.
This recognition gained momentum during the How Does Islam Support the Green Economy? A Study on Turath Perspective financial crisis in 2008, where a new system that could improve the global economic order is much needed.
In 2008, the United Nations Environment Program (UNEP) introduced a Auglobal new green policy and green economic planAy to develop the economy and at the same time ensure the sustainability of the environment and natural resources such that the current generationAos economic capacity does not reduce the ability of future generations (Loiseau et al.
, 2.
Principally, several eco-friendly economic concepts are derivatives of the ecological economy such as the Low Carbon Economy (LCE) and the Low Fossil Fuel Economy (LFFE) (Iskandar & Aqbar, 2019.
The main objective of this ecological economy is to create an economic system that does not harm the environment .
nvironmentally friendl.
The green economy complements this by focusing not only on achieving environmental sustainability but also on economic growth (Newton & Cantarello, 2.
and, in the process, creating green jobs opportunity and alleviating poverty .
ro-poor econom.
Economic actors are encouraged to carry out production, distribution and consumption activities in a green way, by using green raw materials, green production mechanisms, and consuming green goods (E.
Barbier, 2.
As a new concept, there is no mutually agreed definition about the green Each institution defines it differently, depending on the perspective and scope of the role of each institution.
The definition of green economy that is most widely used in various scientific literature is UNEP:
AuA green economy is defined as low carbon, resource-efficient, and socially inclusive.
In a green economy, growth in employment and income is driven by public and private investment into such economic activities, infrastructure, and assets that allow reduced carbon emissions and pollution, enhanced energy and resource efficiency, and prevention of the loss of biodiversity and ecosystem services.
Ay In this definition.
UNEP provides three basic characteristics of the green economy, namely an economy that does not hurt nature .
ow carbo.
, sustainability and preservation of natural resources .
esource efficienc.
, and creation of social justice and prosperity .
ocially inclusiv.
(Rusydiana et al.
, 2.
Several other institutions also provide definitions that are similar to UNEP, but with minor differences in several sub-variables.
After reviewing various literature related to the green economy, at least four principles must exist in the green economy.
These are the principles of justice, economic inclusion and social welfare (Hamid et al.
, 2019.
Newton & Cantarello, 2014.
Sulich, 2.
, environmentally-friendly (Rusydiana et , 2022.
Loiseau et al.
, 2016.
Newton & Cantarello, 2.
, sustainability (Barbier, 2011, 2012.
Loiseau et al.
, 2016.
Newton & Cantarello, 2.
, and resource efficiency (Rusydiana et al.
, 2022.
Iskandar & Aqbar, 2019b.
Caprotti & Bailey, 2014.
Loiseau et al.
, 2016.
Newton & Cantarello, 2.
Islamic Turath Turath is most studied in Islamic philosophy, especially in the Islamic epistemology.
Muhammad Abid al-Jabiri.
Hassan Hanafi, and Muhammad Arkoun are among scholars who have discussed extensively about the turath (Hanafi, 2002.
RoAouf.
In the perspective of the Arabic language .
, turath is the transfer of a personAos property after he dies.
something left by a deceased person to be inherited Journal of Islamic Monetary Economics and Finance.
Vol.
Number 4, 2024 (MaAoluf, 2.
This is the definition of turath found in the QurAoan (Surah al-Fajr:
and this definition is generally understood in Faraid (Islamic inheritanc.
(AlZuhaily, 2.
In Islamic Philosophy .
, the most commonly used definition of turath is by Muhammad Abid al-Jabiri.
He defines turath as a cultural heritage, thought, religion, literature, art, philosophy, tasawuf, and kalam that are from the past but are present and accompany our present .
rom us and other people, far and nea.
l-Jabiri, 1.
According to the definition of turath by Muhammad Abid al-Jabiri, it can be concluded that turath has a broad scope, which includes culture, thought, religion, literature, art, philosophy, kalam and Sufism.
One of the scopes of turath that is widely studied as a source of knowledge is Islamic literature.
Moreover, some authors such as Sholihin & Furqani .
specifically define turath as AuClassical literature written by Islamic clerics or mujtahid .
scholarly writing on fiqh, ethics, philosophy, history of Muslim society, and history of though.
Ay.
This study will use turath as a source of knowledge in obtaining the research questions, therefore turath will be seen from epistemological perspective.
This is because the source of knowledge is one of the subject-matter of Epistemology (Furqani, 2.
In an epistemological perspective turath can be interpreted as a scientific legacy from past generations that accompanies our present day (ButarButar, 2.
This scientific heritage includes various disciplines including religion, science, philosophy, culture and others.
In the context of this research, the turath here are the Islamic scientific heritage left by previous scholars and it serve as references for todayAos generation.
Apart from using the classical literature written by Islamic mujtahid, this research also uses several verses of the Quran and hadiths as references.
If we refer to Sholihin & Furqani .
, who state that turath includes only the writings of Islamic clerics such as fiqh, tasawuf, philosophy and tafsir, the QurAoan and Sunnah are not turath.
This is because QurAoan and Sunnah are not the work of scholars and also not a cultural product.
However, the use of QurAoan and hadith in this research is commonly followed by scholars in the form of tafsir and syarah .
of Although there is debate regarding whether the Quran and Sunnah are turath, the works of past scholars include both in the turath, such as tafsir, syarah hadith and fiqh.
In another perspective, we can categorize the Quran and Sunnah as turath because the collection and codification, as well as the verification and validation of both, were carried out by Islamic scholars so that both have passed to us in a valid form.
And also, if we define turath as scientific heritage in Islam, then we can categorize the Quran and Sunnah as turath because both are the most important scientific heritage and are the main sources of Islamic knowledge.
Turath is a legacy of Islamic scholars who have an important role in Islamic civilization in the past or in the modern and postmodern eras (Falagas et al.
Turath is part of the legacy of past Islamic triumphs.
During its heyday.
Islam became an important player in science and technology.
This golden age of Islam ranged from the 8th to the 14th century AD.
Muslim scientists in various fields such as religion, mathematics, astronomy, medicine, chemistry, philosophy, and literature succeeded in developing science and producing many works and How Does Islam Support the Green Economy? A Study on Turath Perspective Science centers such as Baitul Hikmah in Baghdad and Al-Qarawiyyin in Fez became gathering places for brilliant minds.
This Golden Age proves that the Islamic scientific heritage of the past has a profound impact on the development of global knowledge (Falagas et al.
, 2006.
Renima et al.
, 2.
This scientific progress then faded along with the weakening of the Islamic caliphate due to internal and external conflicts, and was exacerbated by the waning enthusiasm of Muslims in seeking knowledge and doing ijtihad (Islahi, 2005.
Renima et al.
, 2.
In the past, during the heyday of science in Islam, which ranged from the 8th to the 14th century AD.
The development of science in the western is often referred to as Islamic turath (Hammond, 1.
Some turath have become the main references in the western both in the fields of science or social humanities (Falagas et al.
, 2.
Some turath are even plagiarized by western scientists, as in several economic theories introduced by Islamic scholars but are then claimed to be theories born in the west (Islahi, 2.
This shows that Islam can play a real role in But unfortunately, in the development of modern science, in various fields of science including economics, turath is often overlooked and even though some of the main theories in modern economics are the result of plagiarism from the work of Islamic scholars (Islahi, 2.
This study is considered important because in addition to showing support for religiosity in the development of the green economy, it is also an effort to make Islamic turath not being marginalized from the development of modern science as happened before, namely during the Renaissance in the West, where many works of Islamic scholars were not cited honestly, and in some cases, there was outright plagiarism (Islahi, 2005.
Karim, 2.
It is very important to ensure that Islam always contributes ideas in facing global challenges.
It is also very important to guarantee the existence of turath in science development discourse so that it is not forgotten in the development of modern science.
METHODOLOGY
The approach used to answer research questions is library research (Tight, 2.
, which treats literatures as an object of study (Mogalakwe, 2006.
Tight, 2.
Documents/library literature are very diverse.
According to Dolowiz et al .
in Tight .
, documents/literatures are anything that contains information in the form of texts, photos, or videos that help researchers to answer the research The selection of library research as a method is appropriate since this research aims to explore turath, which is one type of library literature.
Sources of the data in this research are Islamic turath.
There are 19 turats grouped into three categories, namely tafsir, hadith, as well as fiqh and politics.
The Turats were written in a period 8th to 18th AD, which means it includes the tabiAoin, tabiAout tabiAoin and a small number of khalaf scholars.
The list of turath used as references in analysis is as shown in Table 1.
Journal of Islamic Monetary Economics and Finance.
Vol.
Number 4, 2024 Table 1.
List of Turath Used in Analysis Category Tafsir Turath name Author Tafsir al-Quranul AoAdzim Tafsir al-Jalalain Ibnu Katsir Jalaluddin al-Mahalli.
Jalaluddin as-Suyuthi Muhammad bin Ahmad al-Ansari al-Qurthubi Muhammad bin Jarir at-Tabari Muhammad Bin Ismail al-Bukhari Imam Muslim Malik bin Anas Tafsir al-JamiAo li Ahkamil Qur-an Hadist Fiqh and Politics JamiAoul Bayan fi TaAowili Ayatul Quran Shahih Al-Bukhari Al-JamiAous Shahih al-MuwathaAo bi Riwayatin Muhammad bin Hasan as-Syaibani Sunan Ibnu Majah Syarah Sahih al-Bukhari Fathul Baari Ihya Ulumuddin Mizan al-AoAmal Khulasatul Ahkam fi Muhimmatis Sunan wa QawaAoidil Islam Al-Ahkam al-Sulthaniyah Al-Kharaj Al-Amwal Al-Iktisab fi Rizqi al-Mustathab Bidayatul Mujtahid wa Nihayatul Muqtasid Fathul Qaribil Mujib Ibnu Majah Ibnu Bathal Ibnu Hajar al-AoAsqalaani Abu Hamid al-Ghazali Abu Hamid al-Ghazali Imam an-Nawawi Imam al-Mawardi Abu Yusuf Abu Ubaid Muhammad bin al-Hasan alSyaibani Ibnu Rusyd Muhammad Qasim al-Ghazi The research is carried out in four stages.
First is pre-research, which aims to find the principles of the green economy in some reputable literature, and also to find some turath containing theories/practices related to green economy principles.
This stage is very essential for effective and efficient research.
The second stage is to provide a code .
for each principle of the green economy.
Because the results of the pre-research show that there are four principles of the green economy, codes P1.
P2.
P3 and P4 are given for each principle as in Table 2.
Table 2.
Code for Green Economy Principles Code Principles of green economy Economic Inclusion.
Justice, and Welfare Environmentally Friendly Economic Sustainability Resource Efficiency How Does Islam Support the Green Economy? A Study on Turath Perspective The third stage is to carry out analysis.
Data analysis can be understood as a process of reviewing data such as grouping data into certain categories and providing conclusions from the categories.
Turath are studied to find theories or practices in the Islamic teachings that are in line with the green economy concept.
The analysis model used is Thematic Analysis, which is a qualitative analysis used to identify, analyze, and understand the thematic patterns or themes that emerge from qualitative data.
The aim is to explore the meaning and in-depth understanding of certain issues or phenomena contained in the data (Lochmiller.
The issues or phenomena to explore are those related to the green economy, as contained in turath.
The results of this analysis are then categorized into 4 categories according to each code of green economy principles.
The fourth stage is the rationalization of relationships of data, which can be interpreted as a phase of further review of the data categorization carried out in the previous stage.
Each category of data will be connected so that the data becomes systematic, cause and effect relationships will be formed (Soeherman.
At this stage the researcher will combine the results of the turath analysis and organize it into a systematic reading based on each principle of the green IV.
RESULTS AND ANALYSIS
Based on some of the literature that has been previously analyzed, it can be concluded that the green economy aims to create four economic conditions and systems, namely an inclusive and just economic system, an economic system that is friendly to the environment, an economic system that pays attention to the sustainability of natural resources, and an economic system that is efficient in the use of natural resources.
This section discusses these principles in turns and Table 3 provides a summary of our analysis and findings.
Principles of Economic Inclusion.
Justice, and Welfare in Islam Islam highly upholds the values AUAUof justice and economic prosperity (Taimiyah.
Ubaid, 1.
Islam has strong guidelines for justice and inclusivity in the economy through the principles taught in its teachings.
These principles are aimed at ensuring a fair distribution of economic resources, preventing extreme economic inequality, and prioritizing equitable welfare.
According to Imam alGhazali, security and stability will be maintained if the values AUAUof justice can be As stated in the Ihya Ulumuddin AuWhen injustice and oppression occur, people have no foothold.
Cities and regions become chaotic, residents flee and move to other areas, farm fields are abandoned, kingdoms headed for destruction, public income decreases, the state treasury is empty, and happiness and prosperity in society disappears.
People do not love an unjust ruler, instead they always pray that misfortune befalls him.
Ay.
And also in Ihya Ulumuddin AuIf a person lives in society and desires for various things arise, there will be a struggle to fulfill these desires.
There is competition, but balance can be maintained through the use of power and the maintenance of justice.
Ay (A.
Al-Ghazali, 2.
Muslims in their economic activities are required to always be oriented towards the value of the common good.
Unlawful acts of arbitrariness and monopolistic Journal of Islamic Monetary Economics and Finance.
Vol.
Number 4, 2024 economic resources by a handful of elites are prohibited, because it can disrupt the public interest (An-Nabhani, 2.
This is based on one of the hadiths of the Prophet narrated by Ibn Majah (Majah, 2.
AuMuslims have equal rights in three respects, .
water, weeds and fire, trading them is haram Abu SaAoid said: what is meant with water is running water.
Ay Water, pasture, and fire are forbidden to be owned by individuals not because of the type of object, but because of their position as objects needed by the public (Al-Zuhaily, 2.
Imam Taqiyuddin an-Nabhani .
when quoting the hadith explains that economic resources that have been determined as joint property may not be used by a handful of persons.
The hadith not only provides rules regarding public ownership but in general, it can be understood as the alignment of Islam to the values of AUAU togetherness.
In economic activities, a Muslim is not permitted to be individualistic (Ubaid.
Apart from providing benefits for himself and his family, he must also pay attention to weak people who are in need (Al-Syaibani, 1.
As exemplified by Abu Yusuf in al-Kharaj about flowing water,Ay After using it for your needs, let the water flow to your neighbors, starting from the closest neighborAy(Yusuf, 1.
An individualistic attitude is a reprehensible act in Islam.
And it is a cursed act if this attitude leads to greed and cruelty (A.
Al-Ghazali, 2.
Islam still pays attention to and protects individual interests.
As mentioned by Ibnu Taimiyah in al-Hisbah Auevery individual has a right to what they own.
No one can take it, either in part or in whole, without their permission and consentAy (Taimiyah, 1.
, but Islam has given clear boundaries between individual interests and common interests.
Each type of interest and ownership has clear rules regarding the rights of Allah, the rights of owners, and collective rights so that no one harms either individual or public interest (An-Nabhani, 2003.
Ubaid, 1989.
Yusuf, 1.
In Islam, the government is given the responsibility to realize justice, prosperity, and public benefit .
l-maslahah al-Aoamma.
(A.
Al-Ghazali, 2009.
Al-Ghazali.
Al-Mawardi, 1989.
Ubaid, 1989.
Yusuf, 1.
The maslahat of the people is the responsibility of leaders.
As mentioned by Imam al-Mawardi in al-Ahkam asSulthaniyah Auif living in the city is impossible because drinking water facilities are not functioning or the city walls are damaged, then the state is responsible for repairing it and, if it does not have state funds, it must find a way to obtain itAy.
And also as mentioned by Abu Yusuf in al-kharaj Aumaintaining the interests of the people is the obligation of the leader because these problems relate to the Muslims as a whole.
Ay(Al-Mawardi, 1.
Rules related to public policy that are fair, transparent, and oriented towards economic inclusion have been regulated deeply in Islam centuries before there was a systematic study in the West.
Among notable turath is the book al-kharaj by Abu Yusuf .
, written to Harun ar-Rashid, the ruler of the Islamic caliphate at that time.
Abu Yusuf emphasized the importance of a fair public financial management system, including the taxation system.
in al-Kharaj Abu Yusuf said AuTaxes are justified if they are levied in a fair and legal mannerA.
Au.
And also on other pages of al-Kharaj AuNothing should be levied based on suspicion, there must be a fair assessment of the goods on which a decision is based, there must be no excessive taxation or damage to the state treasuryAy (Yusuf, 1.
Unfair tax collection system with the concept of Misahah replaced by muqasamah and the practice of qabalah which has been happening for How Does Islam Support the Green Economy? A Study on Turath Perspective a long time is eliminated.
He firmly rejected taxes on the agricultural sector and emphasized the importance of strict supervision of tax collectors to avoid corrupt and oppressive practices.
He emphasized the importance of professionalism from the authorities, especially in managing public budget so that it can be useful for improving an inclusive economy (Yusuf, 1.
Islam also ensures equal distribution of welfare so that there is no extreme gap between the rich and the poor.
The main instruments to achieve this are zakat, infaq, shadaqah, and wakaf (Al-Qardhawi, 1998.
Mirzal, 2.
Islamic economics is the only economic system that has instruments for equal distribution of welfare and justice.
Through these instruments, it is hoped that economic resources will not be concentrated in the hands of certain people.
The poor would also have adequate resources and factors of production (Ahmad & Hassan, 2.
This is in accordance with the Quran:
AuA.
so that it will not be a perpetual distribution among the rich from among you.
And whatever the Messenger has given you - take.
and what he has forbidden you refrain from.
And fear Allah.
Allah is severe in penaltyAy (Al-Hasyr: .
Asbabun nuzul .
he reasons for the revelatio.
of the verse literally relating to spoils of war (At-Tabari, n.
Katsir, 1.
However, the legal implication of the verse applies generally according to the textual meaning (Al-Qattan, 2000.
Haidar et al.
, 2.
, namely the prohibition of the accumulation of wealth in a handful of individuals (Mahali & As-Suyuti, n.
Among the ways that assets are not concentrated on the few is through the obligation of zakat.
In zakat, a certain percentage of assets is distributed to those in need, and the social goals of reducing economic inequality and overcoming poverty can be achieved (Ahmad & Hassan.
In addition, the distribution of assets can also be through the inheritance Islam regulates a fair inheritance distribution system, taking into account the rights of families and heirs.
This prevents the concentration of wealth in the hands of a few and ensures that wealth is distributed evenly.
In addition to the motive for wealth distribution.
Islamic philanthropy is also oriented towards economic empowerment.
Distribution of Islamic philanthropic funds is oriented towards community empowerment (Al-Qardhawi, 1998.
Sukmana, 2.
Distribution in the form of empowerment must take precedence over consumption, except in certain urgent conditions (Ubaid, 1.
so that the poor have the opportunity to improve their welfare.
Consequently, in aggregate, inequality and extreme poverty can be mitigated.
In ensuring that economic activity runs fairly.
Islam also prohibits any practice of riba.
As mentioned by Imam al-Ghazali in Ihya Ulumuddin.
AuIf someone trades dinars and dirhams to get more dinars and dirhams, he makes dinars and dirhams his This is in contrast to the function of the dinar and dirham.
Money was not created to make money.
Doing this is an offence.
Ay (A.
Al-Ghazali, 2.
Islam implements a fair trade system and protects the rights of workers and laborers (Yusuf, 1.
Riba is forbidden because it amounts to economic oppression against the weak, in the form of taking profits that are not in accordance with the provisions of the shariAoa (Taimiyah, 1.
Islam encourages honest and fair trading practices.
Speculative practices that harm other parties or create economic instability are not The concept of gharar .
nhealthy uncertaint.
in trading is also to be avoided (Taimiyah, 1.
Journal of Islamic Monetary Economics and Finance.
Vol.
Number 4, 2024 Justice must be implemented in all aspects of the economy including price determination .
l-tsaman al-Aoadi.
(I.
Al-Ghazali, 1973.
Taimiyah, 1.
Regarding tsaman Aoadil.
Ibn Taimiyah in MajmuAo Fatawa said AuCompensating for an item with another equivalent is obligatory justice (Aoadl waji.
and reducing the compensation is unlawful injustice .
hulum muharra.
Ay(Taimiyah, 1.
Market activities must run based on ethical and moral values.
Fraudulent practices, counterfeiting of the quality of goods, and acts of taking advantage by hoarding goods and manipulating demand with false advertising are prohibited acts, especially when there is a shortage of goods because it will cause trouble to the general public (I.
Al-Ghazali, 1.
Regarding dishonest attitudes in the economy.
Imam al-Ghazali gave an example of the circulation of counterfeit In Ihya Ulumuddin he said Auintroducing counterfeit money into circulation is a great injusticeA.
Au(A.
Al-Ghazali, 2.
Islam also protects the rights of workers and laborers, as emphasized by Ibnu Taimiyah in MajmuAo al-Fatawa Auwhen an employer employs someone unjustly by paying a wage lower than a fair wage, which no one would normally be able to accept, the worker has the right to ask for a fair wageAy(Taimiyah, 1.
Islam encourages the provision of proper rights to workers and laborers (Taimiyah, 1963, 1.
, including the right to fair wages, safe working conditions, and protection against exploitation.
Overall.
Islam teaches the importance of maintaining a balance between individual and societal interests in an economic context.
These principles are designed to create a more just, sustainable, and dignified society, by avoiding harmful exploitation and inequality.
Principle of Environmentally Friendly Economics in Islam Islam shows a strong concern for the environment through its teachings by encouraging humans to be wise and responsible managers of the universe.
Basically, the central role of humans on earth is being caliph, which means as a substitute for Allah in maintaining and preserving the earth.
As mentioned in Tafsir Jalalain Auwho will represent Me (Alla.
in implementing My laws or regulations on it .
he eart.
Ay(Mahali & As-Suyuti, n.
Utilization of the earth must be oriented towards achieving benefits for the universe.
Humans are required to maintain and care for the environment properly (Al-Qardhawi, 2.
The command to humans to protect nature is clearly stated in the Al-Quran:
AuAnd cause not corruption upon the earth after its reformation.
And invoke Him in fear and aspiration.
Indeed, the mercy of Allah is near to the doers of good.
Ay (Al-AAoraf:
The meaning of corruption in this verse can take many forms.
In Tafsir AtTabari and Jalalain, the meaning of corruption is AuAby committing shirk .
and maAoshiat .
mmoral act.
Ay (At-Tabari, n.
Mahali & As-Suyuti, n.
Whereas in the interpretations of Ibn Kathir and al-Qurthubi the meaning of corruption is not limited to shirk and immorality, but all types of damage that are harmful to the universe (Al-Qurthubi, 1964.
Katsir, 1.
If it is related to the economy, then all production, distribution and consumption activities must pay close attention to environmental sustainability.
Harmful economic activities that produce hazardous waste such as carbon is certainly not in Islamic teachings.
How Does Islam Support the Green Economy? A Study on Turath Perspective Islam has paid very detailed attention to environmental sustainability (AlMawardi, 1989.
Al-Qardhawi, 2.
IslamAos concern for the environment is not only for big matters but starts from small things that may be worthless for humans, such as advice to throw away thorns/branches that are blocking the road.
Even though this act looks small.
Islam gives great rewards to the doers, in which their sins will be dropped and their actions are counted as alms and they are placed in heaven as stated in several hadiths of the Prophet:
AuWhile a man was walking, he suddenly found a thorny branch blocking the way.
Then he got rid of it.
So Allah thanked him and forgave his sinsAy (NB.
al-Bukhar.
(AlBukhari, 2.
AuA good sentence is a charity, every step you take towards prayer is a charity.
And you removing distractions from the road is charityAy (NB.
Bukhari and Musli.
(AlBukhari, 2007.
Muslim, 1.
AuIt is said that there was a man who passed the branch of a tree on the road.
He then said.
AoBy Allah.
I will get rid of this branch so that it does not hinder the Muslims.
Because of that charity, he was put into heaven.
Ay (NB.
Musli.
(Muslim, 1.
AuI saw a man who gets pleasure in heaven because of a tree he cut down on the road because it would disturb other people.
Ay(NB.
Musli.
(Muslim, 1.
To protect the environment.
Muslims also encouraged to plant trees.
TodayAos modern era realizes how important the role of trees is in protecting nature The aim is to be useful for the universe, as explained by Ibn Bathal in Syarah Sahih al-Bukhari Au.
planting is not only beneficial for the landowner, but also beneficial for the earth and future generations.
Ay(Bathal, n.
In Islam the recommendation to plant the trees was conveyed by the Prophet 14 centuries ago.
In motivating his people to plant trees.
Rasulullah even said that the tree will continue to give rewards even though the person who planted it died.
There are several hadiths of the Prophet explaining the virtues of planting trees, including:
AuSeven things whose reward will continue to flow for a servant after he dies and is in his grave.
(The seven ar.
people who teach knowledge, drain water, dig wells, plant date palms, build mosques, inherit manuscripts, or leave children who ask forgiveness for them after he dies.
Ay (NB.
Malik bin Ana.
(Anas, 1.
AuAny Muslim who plants a tree and then there are people or animals who eat from the tree, surely it will be written down for him as a reward of almsAy (HR.
Bukhar.
(M.
bin I.
Al-Bukhari, 2.
The hadiths above show how much Islam encourages us to plant trees.
The ShariAoa understand that trees have enormous benefits for humans.
Imam al-Qurtubi in Tafsir al-Qurtubi even stated that planting trees is fardhu kifayah.
The Imam .
is obliged to urge his people to plant trees.
Islam also commands to revive dead lands (Ihyaul mawa.
That is, barren lands are to be planted with plants that can provide economic value (Ubaid, 1989.
Yusuf, 1.
People who revive dead land are given appreciation by Islam by being given ownership rights over the land, as mentioned by Imam Ibnu Hajar al-Asqalani in Fathul Baari AuA then the land becomes his property.
Ay (Al-AoAsqalani, n.
Apart from economic benefits, this action is also beneficial in preserving the environment.
The command to do good in Islam is not only to humans and the environment, but also to all in the universe including animals and plants.
Islam appreciates all forms of goodness, both towards humans and the universe.
In a well-known Journal of Islamic Monetary Economics and Finance.
Vol.
Number 4, 2024 quotes AuWhoever does good and provides benefits to the surrounding environment, the reward will reach the doerAy (Al-Aini, n.
In many hadiths the Prophet emphasized the virtue of doing good to animals, such as the following hadiths:
AuTo everything that has a wet heart .
has a reward .
n doing good to Hi.
Ay (HR.
Musli.
(Muslim, 1.
AuIndeed Allah has made it obligatory to do good to everything, if you kill then kill well, and if you slaughter then slaughter well, and let one of you sharpen his knife and give comfort .
ot torturin.
to his slaughterAy (HR.
Musli.
(Muslim, 1.
A number of turath explained previously show how much Islam concerns about eco-friendly economic activities.
Islam encourages Muslims to always do good to the environment by carrying out business and economic activities that consider the environmental impact.
This could involve using greener technologies, good waste management, organic farming practices and efforts to reduce carbon Overall.
Islam emphasizes human responsibility as the manager of the universe and encourages harmony between economic interests and environmental Principle of Sustainability in Islam Sustainability can be understood as the ability of a system or activity to survive and continue for a long period of time without destroying natural, environmental, social and economic resources (Loiseau et al.
, 2.
The concept promotes wise and balanced management so that current and future generations can utilize resources while maintaining the balance of the ecosystem and the quality of human life.
Islam strongly supports the principle of sustainability in various fields including the economy.
This Islamic concern can be assessed from the application of various guidelines, such as the prohibition on leaving weak future generations, the prohibition on wasting natural resources by israf and tabdzir, and orders to provide economic resources for future generations.
The regulation aims to ensure that the sustainability of natural resources can continue for future generations.
So far there havenAot been any Islamic turats specifically discussing sustainability.
This means that there is no standard definition of this concept.
However, we can find the values AUAU of sustainability in several turats.
In turats perspective, sustainability is a concept that includes the values AUAUof balance, justice and social responsibility for the future of the universe.
This concept is based on the belief that the universe is created by Allah SWT as a trust that must be guarded and maintained by humans as caliphs on earth.
Sustainability in Islamic law implies the importance of preserving natural resources, treating living creatures with compassion, avoiding waste, and acting with justice towards the environment and society as a whole.
This includes the application of moral, ethical and leadership values aimed AUAU at achieving a balance between the interests of humans, nature and God.
Islam is very concerned about the betterment of humans, both for present and future generations.
Islam clearly pays attention to sustainability by instructing the current generation to pay attention to future generations, by ensuring that future generations are strong generations, not weak ones:
How Does Islam Support the Green Economy? A Study on Turath Perspective AuAnd let those .
xecutors and guardian.
as if they .
had left weak offspring behind and feared for them.
So let them fear Allah and speak words of appropriate justice.
Ay (An-Nisa: .
Asbabun nuzul of the verse is related to material and inheritance.
As mentioned by Ali Ibn Abi Talhah in Tafsir Ibn Kathir Au.
this is related to a man who was about to die, then he gave a will that harmed his heirs.
Ay (Katsir, 1.
Parents must pay attention to the sustainability of economic resources so that future generations do not become poor in resources.
An unsustainable economy means that there are mistakes made by humans.
These mistakes cause economic resources to be reduced or even exhausted.
Islam prohibits any form of resource abuse, such as israf and tabdzir (Rusyd.
Israf refers to the waste or excessive use of something, including resources.
In an economic and environmental context, israf refers to excessive use that is unnecessary or exceeds a reasonable need.
Israf is prohibited in Islam because it can harm society, damage the environment, and violate the principles of social The practice of israf is not in accordance with wise attitudes in managing Meanwhile, tabdzir refers to an act of wasting something that has value or benefit.
In an economic context, tabdzir includes the act of wasting assets or resources that could be used to meet human needs or provide greater benefits.
The prohibition of israf and tabdzir encourages people to use resources wisely, responsibly and avoid unnecessary waste.
Both of these behaviors are criticized both in the Quran and Hadith.
In the Quran the words israf are mentioned 23 times, all of which have a negative connotation (Umar, 2.
as in the following AuO children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive.
Indeed.
He likes not those who commit excess.
Ay (Al-AAoraf:.
AuAnd give the relative his right, and .
the poor and the traveler, and do not spend Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungratefulAy .
l-Isra: 26-.
AuAnd .
hey ar.
those who, when they spend, do so not excessively or sparingly but are ever, between that, .
moderateAy (Al-Furqan: .
Beside prohibiting israf and tabdzir, for the sustainability of economic resources.
Islam also encourages its adherents to contribute in the form of a legacy that will be used by the next generation.
This contribution can be in various forms such as productive waqf.
Waqf itself is an effort to maintain the continuity of the benefits of assets for the public interest, as is one of its definitions in the fathun qarib Au.
certain assets to transfer ownership, by maintaining the eternity of these items, to be used in the path of goodness with the aim of getting closer to Allah TaAoalaAy (Al-Ghazi, 2.
Allah motivates muslims to give waqf with extraordinary appreciation, where the waqf will provide lasting benefits to the giver (Sukmana, 2.
The principle of waqf aligns with sustainability because in the rules of shariAoa the assets that are donated must be guaranteed to be eternal (Al-Zuhaily, 2012.
Rusydi, 2.
This principle will certainly increase the sustainability of economic Waqf assets will continue to benefit the poor from generation to Waqf can create sustainability as well as economic inclusion.
There are many examples of waqf assets in the form of economic resources whose sustainability is maintained and the benefits continue to be felt to this day.
Journal of Islamic Monetary Economics and Finance.
Vol.
Number 4, 2024 As an example.
Habib Bugak Al-AsyiAos is a waqf in the form of a hotel building located in Mecca.
Until now, the waqf assets remain productive.
In addition, there are also waqf assets in the field of education such as Al-Azhar University in Cairo.
Hamdard University in India, and Darussalam Gontor University.
Apart from waqf.
Muslims can also leave a legacy by planting trees.
There are lots of suggestions for planting trees as the author has explained in the previous subdiscussion.
Some of the suggestions and rules mentioned in turath as discussed earlier show that Islam has economic principles that prioritize sustainability and justice, and encourage people to be responsible in managing natural resources and the economy as a whole so that they can benefit present and future generations.
Principle of Resource Efficiency in Islam There are different paradigms related to efficiency from the perspective of conventional economics.
Islamic economics, and green economy.
In the conventional perspective, efficiency is the optimal use of existing resources to achieve maximum specific goals.
Efficiency includes how society or organizations allocate limited resources .
uch as labor, capital, time, and technolog.
to produce the goods and services at the lowest cost.
From the Islamic economics perspective, efficiency is defined as the optimal use of existing resources to achieve economic goals, while taking into account the moral, ethical, and social aspects (Nasr, 1.
From a green economy perspective, efficiency refers to the optimal use of natural resources, energy, and materials to achieve sustainable economic growth and environmentally friendly development.
This concept is closely related to environmental sustainability and reducing negative impacts on ecosystems (Loiseau et al.
, 2.
Referring to the three previous definitions, the concept of efficiency offered by Islam is in line with the green economy paradigm, where efficiency is not only aimed at achieving maximum results with minimal resources but is also bound by moral, ethical, and social aspects.
The Islamic perspective requires wisdom in the use of natural resources, not only oriented towards achieving maximum results but also paying attention to sustainability and its impact on nature.
Imam al-Ghazali stated that efficiency is a form of anticipation by the state so that the economy remains stable.
When the economy slumps the government still has resources that have been saved previously.
Auwhen people fall into poverty or experience difficulties, it is the governmentAos duty to help, especially in times of drought or when they are unable to earn a living.
it was for these reasons that the rulers of ancient times practiced utmost austerity in such circumstances, and thereby assisted those citizens who were worthy of assistance.
Ay Imam al-Ghazali said that the principle of efficiency in economic activities is part of the teachings of the Islamic religion (I.
Al-Ghazali, 1.
Greedy, stingy, and wasteful attitudes are very despicable actions.
Principally.
Islam prohibits all acts of wasting economic resources because it will have an impact on the scarcity of economic resources as discussed in the previous sub-discussion on sustainability.
This prohibition is not only aimed at preventing resources from being cut off, but also related to moral rules in that Muslims prefer to donate a resource to others in How Does Islam Support the Green Economy? A Study on Turath Perspective need rather than consuming it themselves by israf and tabdzir.
The donation given will make aggregate consumption satisfaction optimal (Sukmana, 2.
In addition to the prohibition of israf and tabdzir, at the practical level.
Islam has exemplified how to use economic resources efficiently and wisely.
This example comes from the Prophet and his companions.
Efficient living habits start from simple things, even starting from rituals of worship such as when doing ablution.
In taking ablution.
Muslims are prohibited from using water excessively.
Water must be used wisely because water has an important role in human life.
Imam Nawawi in Khulasatul Ahkam fi Muhimmatis Sunan wa QawaAoidil Islam .
when explaining the command to perform ablution efficiently, he quoted one of the hadiths of the Prophet who commanded a companion not to overdo it in ablution.
The hadith is:
AuThe Prophet SAW said to one of his companions who was going to take water for prayer.
AoDo not overdo it .
n the use of wate.
Ay In another hadith, it is also explained that the amount of water used by the Prophet during ablution, which is approximately two-thirds of a mud.
One mud equals 675 grams or A litre.
This suggests that the Prophet used water for ablution no more than one litre.
Using water sparingly and not overdoing is one of the recommendations when doing ablution (An-Nawawi, 1.
In addition to saving water, the Prophet also set an example and encouraged Muslims to save energy.
This is based on one of the hadiths of the Prophet narrated by Imam Bukhari:
AuTurn off the lights when you sleep at night, lock the doors and close the vessels, food and drink.
Ay (NB.
Al-Bukhar.
(Al-Bukhari, 1.
In modern civilization, we can understand the command to turn off the lights at night before going to sleep as an order to be efficient.
We must adopt energy efficiency in our daily life, such as by using low-wattage lamps and electronic devices, turning off lights and electronic equipment such as televisions and air conditioners when not in use, reducing the frequency of using electronic devices, prioritizing the use of public transportation, and prioritizing to walk for a short Islam also teaches efficiency with the attitude of zuhud.
Zuhud in the spiritual context and Islamic life is an attitude that teaches the importance of maintaining peace of mind and not being too attached to the wealth of the world.
As defined by Imam al-Ghazali Auzuhud is the purity of the heart from worldly possessionsAy Aunot proud when being rich and not sad when being poorAy.
This kind of attitude will lead someone to be wiser in various activities (A.
Al-Ghazali, 2.
This attitude will encourage a Muslim to act efficiently by prioritizing important matters and avoiding waste.
Zuhud can stimulate more efficient mindsets and actions in managing time, energy, and material resources, because individuals who practice zuhud tend to be more selective in allocating their assets to achieve more meaningful and productive goals (Al-Syaibani, 1.
Journal of Islamic Monetary Economics and Finance.
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Number 4, 2024 Table 3.
Summarize of Findings and Discussion Principles of Green Economy Economic Inclusion.
Justice, and Welfare Environmentally Friendly Economic System Sustainability Resource Efficiency Islamic Principles that support Green Economy Ensuring a fair distribution of economic resources Islamic philanthropy as an instrument to ensure equal distribution of welfare so that there is no extreme gap between the rich and the poor Islamic philanthropy is also oriented towards economic empowerment Distribution of assets through the inheritance .
mechanism Prohibits any practice of riba Implements a fair trade system Protects the rights of workers and laborers Human role on earth as caliph which means as a substitute of Allah in maintaining the preservation of the earth Ensuring all economic activity must pay close attention to environmental IslamAos concern for the environment starts from small things such as advice to throw away thorns/branches that are blocking the road muslims are encouraged to plant trees Muslims are encouraged to revive dead lands (Ihyaul mawa.
The command to do good to all elements of the universe including animals and plants Great rewards to whom preserve the earth by forgiving his sins, counting as alms and putting him into heaven.
prohibition on leaving weak future generations prohibition any form of resource abuse such by israf and tabdzir
Orders to provide economic resources for future generations The principle of waqf that is in line with the value of sustainability prohibition of israf and tabdzir
Exemplified how to use economic resources efficiently and wisely such when doing ablution Muslims are encouraged to save energy Islam teaches efficiency with the concept of zuhud
CONCLUSION AND RECOMMENDATION
Islam strongly support the green economy agendas.
The analysis of Turath demonstrates that the 4 agendas of the green economy are integral in Islamic Green economic values AUAUhave been practiced by Islam long before the the introduction of the green economy concept modern times.
The green economy is an integral part of a MuslimAos lifestyle.
Green values in AUAU the economy have been exemplified directly by the Prophet and his companions.
Green economic values are AUAU taught directly in the Quran and Sunnah which are the main sources of Islamic teaching and are strengthened by Islamic clerics in their Islam is very serious about implementing the green economy.
Muslims who practice green economic values will AUAU be given extraordinary appreciation, such as being considered as part of the faith, will be given uninterrupted rewards and to be placed in heaven.
How Does Islam Support the Green Economy? A Study on Turath Perspective Based on the literature, it can be concluded that the green economy aims to create four economic conditions and systems, namely an inclusive and fair economy, an economy that is friendly to the environment, an economy that pays attention to the sustainability of natural resources, and an economy that is efficient in the use of natural resources.
Based on turath, it can be concluded that Islam strongly supports all agendas of green economy.
There are several values AUAUand concepts in Islam that are in line with the green economy.
Among them include the implementation of Islamic social finance in the form of zakat, infaq, shadaqah, qardhul hasan, and waqf, prohibition of concentration of wealth in the hands of the rich, prohibition of riba and other unfair and exploitative system, recommendations to pay attention to the rights of laborers, the prohibition of making mischief on earth, suggestions to pay attention to environmental sustainability, the order to plant trees, advice to leave a strong generation from various aspects, prohibition of israf and tabdzir and command for efficient use of natural resources such as water and energy.
The results of this study carry important recommendations.
To the government, which is currently promoting the development of a green economy together with the Global Green Growth Institute, is recommended to include Islamic valuesAUAU and instruments as one key elements in the world green economy development The government can involve Islamic institutions and Islamic figures in initiatives to achieve green economy goals.
Participation can be done in several forms, such as by using Islamic social finance instruments such as wakaf and qardhul hasan, and by promoting the values AUAUof Islamic teachings which are in accordance with green economy principles.
This socialization aims to make the green economy more easily understood and implemented by the public.
This socialization can be in various forums such as during Friday sermons and other religious and academic forums.
While this is presumably the first research on how Islam supports the implementation of a green economy, its results need to be subject to further Future research can further deepen the four principles of green economy.
This is very important because each principle of the green economy has a different basic concept .
, so it must be researched separately to get more comprehensive results.
The present research is also still very limited, both in its methods and its scope.
Subsequent research can use a different approach, either qualitatively or quantitatively.
Besides, the amount of turath used is still limited.
future researchers can use more turath so that the findings become richer.
general, researchers of Islamic sciences are recommended to look deeper into turath so that the role of Islam in the development of science and civilization is not Journal of Islamic Monetary Economics and Finance.
Vol.
Number 4, 2024
REFERENCES