Fatwas on Boosting Environmental Conservation in Indonesia

Abstract

Concern about the importance of getting Muslims involved in the movement for a better environment in Indonesia has existed since the 1980s, since the involvement of the Islamic boarding school leaders in triggering their community and the involvement of NGOs in empowering the community, particularly in environmental and agricultural restoration. After the Bogor Declaration on Muslim Action on Climate Change 2010, in 2011, The Indonesia Council of Ulama (MUI) established the Institute for Environmental and Natural Resources (PLHSDA) in the MUI’s Clerical Conference. The role of this unit within the MUI is very important because the MUI has a special unit in tackling various important issues in the environment, where Muslims can find authoritative answers to environmental challenges. So far, there have been seven MUI fatāwa (edicts) released by MUI related to the environment and the conservation movement. This paper will highlight environmental movements by the Muslim community in Indonesia, and describe how the implementation of the MUI fatāwa can contribute to addressing the massive increase in environmental challenges and increase the involvement and understanding of the Muslim communities in tackling biodiversity conservation as well as climate change.

Awareness of the Role of “Religious People” in Environmental Conservation from the Perspective of Islamic Studies Students

“…Religious people in Malaysia have a huge influence in conveying reminders and awareness of aqidah and the development of morals of the society. In addition, religious people such as the Muftis also play an important role in issuing a nonbinding opinion (fatwa) related to the environment (Torabi & Noori, 2019) such as laws in eating or selling endangered animals (Mangunjaya & Paharawati, 2019). Muftis are able to bring positive changes in the aspect of environmental care through fatwas and attract the attention of others to protect the environment (Torabi & Noori, 2019).…”

What Islamic contributions have been made to climate change action and how useful are they in promoting environmental justice?

“…They stated that effects of the fires each year include “adversely affecting transportation, health, education, social activities, the economy, biodiversity, and the environment” (Majelis Ulama Indonesia, 2016, “Taking into Consideration” section). The reality of this cannot be underestimated – “As a result of these fires, according to Global Fire Emissions Database (GFED) records, Indonesia’s CO 2 emissions increased to one billion tons, exceeding the annual emissions of Germany” (Mangunjaya and Praharawati, 2019, p. 9). Although fatwās have no official status in the positive law of the state, the “MUI fatwā can be adopted as a source of inspirational law for the state” (Mangunjaya and Praharawati, 2019, p. 3).…”

“…The reality of this cannot be underestimated – “As a result of these fires, according to Global Fire Emissions Database (GFED) records, Indonesia’s CO 2 emissions increased to one billion tons, exceeding the annual emissions of Germany” (Mangunjaya and Praharawati, 2019, p. 9). Although fatwās have no official status in the positive law of the state, the “MUI fatwā can be adopted as a source of inspirational law for the state” (Mangunjaya and Praharawati, 2019, p. 3). The Environment and Forestry Minister Siti Nurbaya Bakar spoke to Francis Chan (2016) from The Straits Times , stating that “based on our experience, we understand that applying the law in its material form would not suffice” as moral rulings are needed to help enforce and spread the rulings throughout the Muslim population.…”

A Model of Religious Moral Approach for Peatland Ecosystem Restoration in Indonesia

“…This research aim is to understand the effectiveness of community imams (clerics) in involving their communities by preaching about peatland restoration and religious edicts (fatwas) regarding the prohibition of peatland burning. It is realized that religious leaders and religious and traditional leaders can be agents of change in influencing behavior change (Mangunjaya, 2011;Mangunjaya & McKay, 2012;Mangunjaya & Praharawati, 2019). because most of them ignore the fact that, ultimately, the environmental crisis as a whole is a spiritual and moral crisis," says Sponsel (2020), in his new edited book: "Religious Environmental Activism in Asia.…”

“…A fatwa is a non binding law or legal opinion on a point of Islamic law (shari'a) given by a qualified jurist in Indonesia by the Fatwa Council of Indoneisa MUI in response to a question posed by a private individual, judge, or government (Gade, 2015). The fatwa can be a basis of moral motivation because state regulations alone are not enough to provide motivation for preventing forest fires, and this fatwa instrument has been proven to assist the development program actions undertaken by the government (Mangunjaya & Praharawati, 2019). In training other than the Peat Restoration Module, the preachers were also provided with a Friday sermon that expands on peat preservation and restoration material to be conveyed to the public (MUI, 2018;Prabowo & Mangunjaya, 2018).…”