Pemanfaatan Sumber Daya Alam Berkelanjutan Berbasis Pesantren

“Pesantren di sekitar Taman Nasional Gunung Gede Pangrango &Halimun dan Salak (Gedepahala) mengembangkan budidaya lebah sebagai upaya pemanfaatan sumber daya alam secara berkelanjutan.”

BOGOR (12 November 2010)--Pesantren yang letaknya tidak jauh dari kawasan-kawasan konservasi dapat berperan serta dan mempunyai andil untuk berpartisipasi menjaga kelestarian alam dan merawat jasa ekosistem. Partisipasi tersebut dapat dalam bentuk melakukan pendidikan dan pengajaran yang ramah lingkungan kepada para santrinya, merawat dan memberikan perhatian pada anak-anak sungai di kawasan kampus dimana mereka berada, melakukan gerakan penghijauan, dan melestarikan spesies-spesies tertentu yang bermanfaat bagi komunitas masyarakat dan pesantren.

Kali ini, kegiatan pesantren tidak hanya pelestarian lingkungan, tetapi menuju pada pemanfaatan sumber daya alam secara lestari, salah satunya dangan cara mengembangkan budidaya lebah. Masing masing perwakilan dari 10 pesantren dan komunitas di Gedepahala memdapatkan hibah satu koloni lebah dan cara budidayanya.

Dari data yang dihimpun, melalui survey potensi pesantren, terdapat sejumlah 926 pesantren dengan jumlah murid 108 ribu orang yang ada di Jalur Bogor, Cianjur dan Sukabumi. Sedangan untuk radius 10 km, jumlah pesantren yang mendekati anak-anak sungai telah didata terdapat 29 pondok pesantren yang ada di Gunung Gede Halimun dan Salak. “Mereka berpotensi untuk dapat terlibat menjaga lingkungan dan melestarikan-jasa ekosistem, karena keberadaan mereka yang mendekati kawasan taman nasional dan hutan-hutan masyarakat dan anak-anak sungai,”jelas Fachruddin Mangunjaya Fellow Rufford Small Grant dari Yayasan Owa Jawa yang bekerjasama dengan Conservation International dan Pondok Pesantren Daarul Ulum, Bogor dalam mengadakan pelatihan tersebut.

Kerugian akibat banjir dan krisis air bersih, mengharuskan semua pihak dapat terlibat secara berlanjut untuk memulihkan kembali daya dukung lingkungan dan upaya konservasi lahan. Tidak hanya pemerintah tetapi lembaga swadaya masyarakat bahkan lembaga pendidikan seperti pesantren.

“Tidak ada jalan lain untuk pencegahan banjir dan mengurangi dampak (mitigasi) perubahan iklim kecuali dengan melakukan revegetasi kawasan-kawasan yang ada lereng-lereng gunung yang menjadi sumber air masyarakat tersebut, “tambah Iwan Wijayanto, Director Conservation and Partnership, Conservation International Indonesia.

Program pelatihan ini merupakan upaya di tahun kedua dalam memberdayakan pesantren untuk ikut andil melestarikan hutan dan anak-anak sungai di sekitar Gedepahala dalam proyek yang bertajuk:” Introducing the Islamic Hima and Harim System As A New Approach to Nature Conservation in Indonesia.”

Kegiatan ini berfokus pada pemberdayaan pesantren dan pemahaman santri dalam keterlibatan mereka melakukan perlindungan lingkungan, jasa ekosistem dan pelestarian alam berdasarkan apa yang diajarkan oleh syariat Islam. (HABIS)

Komentar setelah pelatihan:

“Saya mendapat pencerahan dan modal untuk langkah selanjutnya,”ujar Dawami, salah satru peserta dari Ponpes Assalam Sukabumi:

Sedangkan Pujianto, dari Pondok Pesantren Modern Sahid:“Sangat baik untuk dikembangkan sega blebh memerlukan makanan dari pohon (bunga) untuk itu tentu kita harus merawat pohon tersebut, dimana madu akan dihasilkan untuk keperluan manusia”

Ketika ditanyakan, apa manfaat yang didapatkan dengan berpatisipadi dalam pelatihan pemanfaatan SDA pelatihan budidaya lebah ini? Sailani Hasan dari Pp Husnayain, Sukabumi menuturkan bahwa: “ada sesuatu yang baru, yang salami ini saya pikir untuk apa. Setelah mengikuti latihan ini ada motivasi baru. Untuk mengembangkan ide baru ini dan kami lebih tertantang".

Pelatihan Al Qur'an, Ciptaan dan Konservasi

Mendekatkan diri pada al Khaliq, disamping menghayati tugas-tugas professional sebagai sarana ibadah kepada Allah swt. Membuka dan menghanyati makna al Qur'an dan kaitannya dengan ciptaan dan penciptaan manusia itu sendiri. Penyadaran terhadap tugas kekhalifahan. Menggali kata demi kata dalam Al Qur'an yang temaktub tentang pentingnya manusia melakukan konservasi terhadap lingkungan.

Modul ini dapat diberikan selama 2 -3 hari pertemuan dengan dialog interaktif, dengan sistem pembelajaran pada orang dewasa. Juga dapat diajarkan pada remaja, dengan menghayati makna tekstual dan kontekstual ayat-ayat Al Qur'an terkait dengan alam yang berbicara tentang, tauhid, keseimbangan (al mizan), khalifah, amanah, fitrah dan seterusnya.

Pada akhir modul, anda akan diantarkan pada praktik-praktik konservasi dan perawatan sumber daya alam yang diajarkan oleh Islam (syariat).

Modul ini telah di praktekkan dan berhasil menggugah pengetahuan dan wawasan dari mulai ustadz hingga orang awam tentang pesan Al QUr'an dalam memelihara lingkungan.

Bahan bacaan lanjuta untuk mendukung modul ini :

1. Riayah al Biah fi Syariat al Islam, Syaykh Dr Yusuf Qardhawi
2. Menanam Sebelum Kiamat, Fachruddin Mangunjaya et al (Ed)
3. Islam and Ecology by Fazlun Khalid and Joan O Brien
4. Konservasi Alam Dalam Islam, Fachruddin Mangunjaya
5. Khazanah Alam, Fachruddin Mangunjaya
6. Fikih Lingkungan, Proceeding INFORM
5. Himayah al bi'ah fi al Islam (Environmental Protection in Islam), IUCN


untuk jadwal pelatihan lebih lanjut hubungi:
Ibu Titi
e-mail: pgugah@yahoo.com

Beliefs and Biodiversity: Rediscovering Religion and Conservation in Sumatra

by Jeanne E. McKay
jeanne.e.mckay@gmail.com

Several hours after leaving the oppressive heat and congestion of the West Sumatran capital of Padang, we reach Guguak Malalo. I am immediately struck by the refreshing climate and calming influence of the dense tropical vegetation surrounding me. Sitting in the shade provided by a strangling fig tree, I reflect upon this often overlooked benefit that ecosystem services provide us as well as the many others such as clean water, a crucial yet dwindling resource now facing humanity. The big challenge for conservation is to make it relevant to the lives of local people and I believe this project has a chance of doing that.

West Sumatra still contains some of the most pristine rainforest in Indonesia and a watershed that services more than a million people. It is also home to the indigenous Minangkabau (or Minang) ethnic group.


Strongly Islamic, the Minang have a rich heritage of religious and cultural traditions, or adat which still have a strong influence on daily life. Guguak Malalo is one of three sites where the Durrell Institute of Conservation and Ecology (DICE) is implementing a faith-based community conservation programme. It is funded by the British Government's Darwin Initiative (DI) programme, through a three-year project entitled 'Integrating religion with conservation: Islamic beliefs and Sumatran forest management'. The project has just entered its second year.

>>>>Continue

Fazlun Khalid: Using faith to save the environment

by Prodita Sabarini,

Source: The Jakarta Post, Bogor | Thu, 04/15/2010

Where do we ... we turn to when addressing climate change?

The climate change conundrum has become a talk-shop between politicians of economy-driven developing and developed countries. Prominent British scientist and environmentalist James Lovelock in a recent interview with The Guardian daily quipped that humans were too stupid to stop climate change and suggested democracy be temporarily suspended.

British Muslim environmentalist Fazlun Khalid believes the answer lies in faith.

The founding director of the non-governmental organization Islamic Foundation for Ecology and Environmental Sciences (IFEES), also recognized as one of 15 leading eco theologians in the world alongside the Dalai Lama and the Pope, said recently that “the best way to mobilize people to take action [on climate change] is through their faith”.

“Because they believe,” he said.

Sitting in a coffee shop in Bogor, the septuagenarian talked to The Jakarta Post about why faith can motivate people to protect the environment, Islam’s view of humans’ place in the environment, and why he became interested in the politics of environment and conservation.

Khalid visited Indonesia earlier this month to speak at an international conference on climate change – attended by Muslim community representatives from 17 countries, from April 9 to 10. The conference aimed to establish the Muslim Association for Climate Change Action (MACCA).

Khalid said the environmental crisis we faced was rooted in our “competing nation state” model locked into a capitalistic economic paradigm, which encourages a consumer culture and in turn sets no limits on growth.

There are two forces working against each other in the environmental debate, Khalid said. A consumerist force — best described as everyone wanting access to education and a good life, which drives the exploitation of natural resources and will ruin the environment — and morality.

“The pull [from morality] is not strong enough,” he said.

Even though scientists have warned about the danger of global warming to the earth and future generations, people still need to be motivated to take action.

“That [motivation] comes from your faith,” he said.

“There is a very strong need to raise Muslim awareness, Muslim consciousness to this issue,” he said, adding that Indonesia had enormous potential given how religious its population is.

Khalid said that Islam was inherently environmental, although few people realize this.

“Unfortunately 99 percent of Muslims do not know what know Islam says about the environment. Even ulemas are surprised,” he said.

People need to be trained and reminded of the importance of the environment to Islam, he said. “Teaching children to pray or fast, pay zakat [alms] or do the haj is not enough. In fact, you can say that every good action is a form of worship.

“Protecting the environment for the future generation is a form of worship.”

Khalid said that according to Islamic terminology, humans live in Allah’s creation and are part of it. “Therefore, because of our intelligence, Allah has given us the responsibility as khalifa [people with a role of stewardship] to look after god’s creation.

His organization has been training Islamic communities around the world for the last 25 years, and working on identifying the environmental message carried by Islam as well as on presenting it to Muslims in this day and age.

Khalid has been visiting Indonesia for 15 years, as part of his work with IFEES. “I think we can reasonably claim that we introduced the concept of Islamic environment to Indonesia,” he said, referring to the concept of green theology introduced in 1998 at a Bandung Institute of Technology (ITB) conference.

In West Sumatra, his organization is currently collaborating with a Rufford Small Grant for Nature Award (...sic, he supposed to said: Darwin Initiative Project) working on a conservation project applying Islamic principles.

Religious leader in Guguak Malalo, West Sumatra intiating planting trees activity.

Three principles were applied to the project: Hima or management zones established for sustainable natural resource use; Harim or inviolable sanctuaries used for protecting water resources and services and Ihya Al-Mawat or reviving neglected land to become productive.

He also trains religious leaders in the pesantren (boarding school) as well as community leaders.

A successful example of the use of the faith-based approach to address environmental problem was IFEES’ project in Misali Marine conservation & Mangrove Rehabilitation, Zanzibar, Tanzania.

He said the NGOs had invited IFEES to help with their conservation program because they could not persuade the Misali fishermen to stop using fish bombs. Two days after IFEES’ visit, the fishermen stopped using fish bombs.

During the IFEES training, the fishermen were told to stop using dynamite as coral reefs were Allah’s creation and that their job was to protect them because they were Allah’s khalifa, Khalid said.

Born in Sri Lanka, Khalid lived more than 50 years in the UK, where he worked with the government’s Commission for Racial Equality for 25 years.

As a nature lover passionate about politics, he realized the environmental problem was rooted in economics and politics. “I came to realize the solution had to be a political one. I began to look into what Islam had to say about it.”

The ulema didn’t give him satisfactory responses. He found the answer after returning to university in his 50s to study Islamic theology.

During that time, he founded the IFEES and started campaigning about green theology. People responded negatively the first time he introduced the idea.

“Everybody thought I was a crank. ‘What is this man Fazlun Khalid doing?’ They were patronizing me. ‘Ok, let him get on with that’,” he said.

Now, he is now recognizes as one of the 15 leading eco theologians in the world alongside the Dalai Lama and the Pope. The Independent newspaper also listed him on the Green List as one of UK’s 100 top environmentalists.

He has taught at several prominent universities such as Harvard and Yale and consults for the World Wide Fund for Nature (WWF).

“Now, they all want to hear me [speak],” he said.

It is important to train young people to protect the environment, he said.

“Because this is your world. I’ll be gone.”

Relevant Link:

• Guguak Malalo Darwin Initiative Project
  
• Fazlun Khalid Interview with Metro TV
• Integrating religion within conservation: Islamic beliefs and Sumatran forest management

Environment: A Different Kind of Green

* by Kafil Yamin (bogor, indonesia)
* Thursday, April 15, 2010
* Inter Press Service

The colour green has long been associated with Islam, but if some recent Muslim visitors here could have their way, it’s a link that could intensify some more in the future.

For three years now, representatives of Muslim communities across the globe have been holding an annual conference on climate change in an effort to stage a new kind of ‘Green Revolution’.

And while the meeting that was held here Apr. 9 to 10 failed to form an umbrella group that would take care primarily of coordinating Islamic green initiatives worldwide, it nevertheless produced the ‘Bogor Declaration’ that among others urges the influential Organisation of the Islamic Conference (OIC) to set up a special council on climate change.

Proponents of the annual gathering have pointed out that with Muslims making up one-fifth of the world’s population, coordinated action among them toward a greener planet could only have a profound impact on easing global warming woes.

They also say that Muslims should have a stronger voice in global discussions on climate change, and should take the initiative to implement environmentally sound policies in their own communities.

Mahmoud Akeef, one of the initiators of the Muslim Action on Climate Change, told IPS that a faith-based plan for the environment makes perfect sense. He pointed out, 'We have examples of best practice of taking care of the environment in the past. The Koran and examples shown by Prophet Mohammad carry the strong message about the unavoidable need to keep nature balanced.'

Last year’s conference, held in Istanbul, even resulted in a seven-year action plan that Indonesian environmental activist Fachrudin Mangunjaya says was inspired by 'Joseph’s proposition to make preparation for the seven-year drought that he interpreted from the Pharaoh’s dream'.

An international ‘waqf’ (alms) institution is supposed to be established to finance the implementation of that plan, which includes the ‘Green Hajj’ project that aims to make the pilgrimage to Mecca, Saudi Arabia, more environmentally friendly.

Research by Dr Mawli Izzidie, a senior lecturer in Islamic Studies at the University of Wales, Lampeter, has found that around 100 million plastic bottles are left on the annual Hajj sites in Mecca every year, as well as in hotels and Hajj camps around the Ka’bah compound.

'The packaging of food consumed by three million pilgrims is carelessly discarded,' noted Mawli, a key figure behind the seven-year action plan. 'This has to change. Two years from now, we are determined to make Hajj pilgrimage free of plastic bottles.'

The plan also calls for ‘environmental’ labelling of ‘halal’ goods. Explained Mawli: 'This will categorise the environmental effects that goods have and each will be graded as to how green they are.'

But while the participants at the meeting here were unable to flesh out the ‘Green Hajj’ some more, they did manage to declare Bogor as the latest among the so-called ‘Muslim Green Cities’.

Previously, Sala in Morocco, Darul Ifta in Egyt, and Medina in Saudi Arabia had also been named as such.

Being named a ‘Muslim Green City’ does not necessarily mean the place is already one, but refers more to what it can and should become.

While huge trees still grace Bogor, for example, this West Javanese city shows signs of pressure from an increasing population, unchecked industrial development, and poor urban planning.

Locals also dub Bogor as ‘kota seribu angkot’, which means 'city with thousands of ‘angkot’,' or minivans. These popular angkot clog Bogor’s streets and pollute the air with their fumes.

Those at the conference, though, seemed optimistic about Bogor’s chances of cleaning itself up. Akeef also said, 'We will develop our own model of green city in Muslim countries -- a city that has low carbon dioxide emission, low carbon food, clean transportation that use clean energy.'

Still, seven years may be too short for a Green Revolution to take place, since it is not easy change individuals’ daily behaviour.

Major Muslim-initiated environmental projects often have to look outside the Muslim world for support as well. The Muslim Action Plan for Climate Change itself has as its main supporters the United Nations Development Programme, the World Bank, Earth-Mate Dialogue Centre and Association of Religion and Conservation.

Here in Indonesia, an exemplary Muslim grassroots project that puts Islamic teaching on the environment into practice also won support not only from a Muslim organisation, but from the World Bank and some secular non- government groups.

In the last five years, the project has seen ‘pesantren’ or Muslim boarding schools getting involved in land rehabilitation, in cooperation with tens of thousands of villagers. The ‘pesantren’ have also incorporated into their curricula teachings that reflect human beings’ close relationship with the land, including agriculture and animal husbandry.

Local Muslim activist Amany Lubis, however, said that perhaps Muslims should just focus on the work itself.

'Why don’t we just do what we are supposed to do?' she asked. 'When we start doing the good things, we don’t have to think who support us, where they come from, or why most Muslims have poor environmental awareness.'

'Just do it,' she said.

Berjihad Lewat Fikih Lingkungan

Oleh Marwan Ja’far

Tiga isu besar yang acap melanda dunia ketiga dan mayoritas muslim adalah terorisme, demokrasi, dan ekologi. Faktanya, memang di negeri muslim pula ketiga hal tersebut berada dan lebih banyak disorot. Khusus isu ekologi, hal ini amat jelas betapa negeri muslim tidak mengindahkan aturan yang ada dalam agama sendiri.

Seiring karut-marut ekologis, rasanya perlu dikedepankan suatu pendekatan religius yang dikenal dengan istilah fikih lingkungan. Pengistilahan fikih lingkungan memang sudah pernah digulirkan oleh KH Ali Yafie dalam bukunya Merintis Fikih Lingkungan Hidup (1994) dan KH Sahal Mahfudz lewat bukunya Nuansa Fikih Sosial (1994).

Fikih menempati reputasi penting dalam peradaban Islam. Sampai-sampai seorang pemikir muslim dari Maroko, Muhammad Abid al-Jabiri, dalam bukunya Takwin al-’Aql al-’Arabi (1991) menyatakan bahwa peradaban Islam adalah peradaban fikih. Ini karena hukum Islam merupakan salah satu ruang ekspresi pengalaman agama yang amat penting.

Fikih lingkungan memiliki asumsi bahwa fikih adalah al-ahkam al-’amaliyah (hukum perilaku) yang bertanggung jawab atas pernik-pernik perilaku manusia agar selalu berjalan dalam bingkai kebajikan dan kebijakan serta tidak mengganggu pihak lain (baca: lingkungan), sehingga kemaslahatan dapat terwujud. Dalam kapasitas ini, kebenaran fikih diukur oleh relevansinya dalam menggiring masyarakat biotis ke arah yang lebih makmur, lestari, dan dinamis. Orientasi dan misi dari fikih lingkungan tidak lain adalah konservasi dan restorasi lingkungan, selaras dengan cita-cita Islam rahmatan li al-’alamin.

Teladan Islam

Upaya konservasi alam dalam Islam dapat kita lacak pada diri Nabi SAW, para sahabat, dan ulama salaf. Hal ini dapat dilihat, misalnya, beliau pernah mengajarkan cara konservasi alam melalui pencanangan konsep hima, yakni lahan konservasi. Dalam konteks sekarang, lahan tersebut sepadan dengan istilah taman kota, kawasan hijau, suaka marga satwa, dan sejenisnya. Kawasan-kawasan itu tidak diperkenankan untuk penduduk, terutama untuk kepentingan yang sifatnya eksploitatif.

Kita juga bisa melihat dari ajaran konservasi lingkungan ala Nabi yang terkandung dalam ritual ibadah haji. Orang-orang yang datang ke tanah haram (Mekah-Madinah) untuk berhaji sangat berhati-hati, termasuk dengan berbagai tanaman. Kalau mencabut satu tanaman saja, orang yang berhaji bisa didenda dengan seekor kambing. Sebab, tanaman merupakan bagian dari lingkungan sehingga barangsiapa merusaknya sedikit apa pun akan mendapat teguran langsung dari Allah. Apa yang telah dilakukan Nabi Muhammad kala itu adalah sebuah lompatan pemikiran yang sangat luar biasa dalam menjaga kelestarian lingkungan hidup manusia. Di sini, Mekah dan Madinah telah menjadi teladan bagi penjagaan lingkungan yang sangat strategis dicontoh oleh umat Islam.

Nabi Muhammad juga sangat menjaga air zam-zam. Air zam-zam, bagi masyarakat Mekah dan Madinah, sangatlah berharga. Makanya, Nabi memerintahkan umat Islam menjaganya. Dari air zam-zam inilah masyarakat Arab mendapat kemudahan dalam mendapatkan air bersih. Bahkan bagi setiap orang Indonesia yang pergi haji, oleh-oleh wajib yang selalu dinantikan adalah air zam-zam. Ini artinya, komitmen Nabi dalam menjaga saluran hidup bersih dengan air zam-zam sangat terasa manfaatnya bagi umat Islam.

Khalifah Umar bin Khaththab pernah bertawasul dengan Sungai Nil. Dalam tawasulnya, beliau berkata, “Ya Allah, inni atawashshalu bi ma’i nil, as’aluka lisa’adati Mishra.” Dengan air Sungai Nil, Khalifah Umar berharap rakyat Mesir mendapatkan kemakmuran dan kesejahteraan dari Allah. Apa yang dilakukan Khalifah Umar dengan tawasulnya tersebut meniscayakan penjagaan terhadap Sungai Nil. Kalau Sungai Nil dijaga, dilindungi, dan dikelola dengan baik, rakyat Mesir akan mendapat kemakmuran dan kesejahteraan. Dan terbukti, Sungai Nil telah menjadi jalur perdagangan yang luar biasa, sehingga bisa membuka peluang-peluang strategis dalam meningkatkan ekonomi masyarakat Mesir.

Dalam ranah fikih, di antaranya kita mengenal istilah tanah kosong (mawat). Guna menghidupkan tanah ini, para ulama membagi menjadi tiga macam cara, yaitu ihya’, iqtha’ dan hima. Ihya’ adalah pemanfaatan tanah kosong oleh individu tertentu untuk kepentingan dalam kehidupan orang muslim pribadi. Dalam hal ini, ada perbedaan mengenai keabsahannya. Mazhab Hanafi- berpendapat, kalau tanpa izin dari pemerintah, maka tidak sah. Sedangkan mazhab Syafi’i- berpendapat sebaliknya. Adapun iqtha’ merupakan pemanfaatan tanah yang dipelopori oleh pemerintah, di mana pemerintah memberikan tanah kepada orang-orang tertentu. Pemberian ini ada kalanya untuk dimiliki atau diambil manfaatnya sementara waktu. Kalau dalam konteks sekarang, barangkali hampir sama dengan transmigrasi. Kemudian hima, yakni pemerintah menetapkan lahan tertentu sebagai area lindung yang difungsikan untuk masyarakat umum. (Lihat Wahbah al-Zuhaili, al-Fiqh al-Islam wa Adillatuhu, Juz V, Dar al-Fikr, Damaskus,1989).

Di sinilah terlihat sebuah upaya konservasi lingkungan hidup. Dalam arti bahwa upaya menghidupkan tanah mati itu juga jangan membuat tanah menjadi mati. Ini berarti menghidupkan tanah mati (ihya’ al-mawat) merupakan sebuah terobosan pemikiran progresif ulama dalam menggerakkan pemberdayaan masyarakat. Tanah yang gersang harus direstorasi demi kemaslahatan umat.

Mashlahah

Pengetahuan dan pemahaman tentang mashlahah (maqashid al-syari’ah) merupakan hal yang sangat penting dalam fikih. Sebab, kepada landasan hukum itulah setiap persoalan dalam kehidupan manusia dikembalikan.

Hukum tidaklah selalu merupakan barang jadi yang siap pakai, melainkan harus ditemukan. Dalam banyak hal, penegakan dan pelaksanaan hukum tidak hanya sekadar penerapan hukum, tapi juga sering merupakan penemuan hukum (rechtsfinding). Karena itu, penemuan hukum merupakan conditio sine quanon dalam setiap sistem hukum yang ada.

Para ahli hukum Islam menyadari hal ini, sehingga muncul adagium yang berbunyi “teks-teks hukum itu terbatas adanya, sementara kasus-kasus hukum tiada terbatas” (al-nushush mutanahiyah, wa amma al-waqa’i’ ghair mutanahiyah). Di sinilah perlunya ijtihad.

Menjaga lingkungan hidup (hifzh al-bi’ah) jelas berada dalam bingkai mashlahah. Al-Quran hanya menyinggung tentang prinsip-prinsip konservasi dan restorasi lingkungan, seperti larangan perusakan atau larangan berlebih-lebihan (israf) dalam pemanfaatannya. Prinsip-prinsip ini dinamakan mashlahah mu’tabarah. Namun, sejauh mana kadar berlebih-lebihan serta teknis operasional penjagaan tidaklah ditemukan dalam Al-Quran. Kita harus berijtihad sendiri bagaimana, misalnya, tanah pinggir sungai supaya tidak terkena erosi. Kebutuhan untuk menjaga lingkungan tetap niscaya untuk dijalankan, karena lingkungan hidup merupakan penopang segala kehidupan ciptaan Tuhan.

Nah, melalui fikih lingkungan (fiqh al-bi’ah), pesan lingkungan dari agama bisa ditransfer dan menjadi inspirasi baru bagi pengelolaan lingkungan hidup. Rumusan fikih lingkungan sejatinya dapat digunakan sebagai panduan tindakan preventif agama supaya perilaku manusia tidak melawan alam.

Walhasil, menjaga lingkungan bukan lagi sekadar wajib kifayah, melainkan berhukum wajib ‘ain, yakni kewajiban yang hanya bisa gugur apabila setiap insan di muka bumi ini menunaikannya. Inilah produk fikih lingkungan (fiqh al-bi’ah) yang mewajibkan menjaga lingkungan dan mengharamkan merusak lingkungan.

(Sumber: Koran Tempo, 27 Agustus 2010)

*) Marwan Ja’far, Ketua Fraksi PKB DPR R

Apakah ada ajaran Islam untuk Lingkungan?

Wawancara dibawah ini adalah menarik, penjelasan dari Sidi Fazlun Khalid tentang "Is there Islamic Environmentalism" apakah Islam mengajarkan pelestarian dan perawatan lingkungan". Wawancara ini dipandu oleh Tariq Ramadhan dari PRESS TV. Sangat menarik Fazlun mengatakan, selama ini alim dan umat Islam tertarik pada Iqra' yaitu membaca sehingga dorongan ini menimbulkan dan revolusi Ilmu pengetahuan di dunia Islam dan pengetahuan yang berkembang di abad pertengahah. Pertanyaan selajutnya, bagaimana dengan Al Khalq (ciptaan?) tidak ada perkembangan yang baik tentang ciptaan ini. Ternyata bumi dan seluruh makhluk merupakan ciptaan, terluput dari kesadaran umat Islam untuk memahaminya.

Maka, penting selain Iqra, juga Bismirabbik al lazii khalaq, penekanan lanjutannya adalah setelah membaca maka dengan aturan Allah, hendaknya ciptaanya diperhatikan, dipelihara dan dirawat sebagai amanah.

'Follow the Islamic way to save the world,' Prince Charles urges environmentalists

Just want to share to you the following nice statement of Prince Charles yesterday on his speaks about Islam and Environment, he delivers speaks at Oxford Centre for the Islamic Studies.

Its interesting he said:” Which is why there is a profound truth in that seemingly simple, old saying of the nomads – that “the best of all Mosques is Nature herself.”
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Prince Charles yesterday urged the world to follow Islamic 'spiritual principles' in order to protect the environment.

In an hour-long speech, the heir to the throne argued that man's destruction of the world was contrary to the scriptures of all religions - but particularly those of Islam.

He said the current 'division' between man and nature had been caused not just by industrialisation, but also by our attitude to the environment - which goes against the grain of 'sacred traditions'.

Outspoken: Prince Charles speaks to Islamic studies scholars at Oxford. He argued that man's destruction of the world was particularly contrary to Islam
Charles, who is a practising Christian and will become the head of the Church of England when he succeeds to the throne, spoke in depth about his own study of the Koran which, he said, tells its followers that there is 'no separation between man and nature' and says we must always live within our environment's limits.

The prince was speaking to an audience of scholars at the Oxford Centre for Islamic Studies - which attempts to encourage a better understanding of the culture and civilisation of the religion.

His speech, merging religion with his other favourite subject, the environment, marked the 25th anniversary of the organisation, of which he is patron.

He added: 'The inconvenient truth is that we share this planet with the rest of creation for a very good reason - and that is, we cannot exist on our own without the intricately balanced web of life around us.

'Islam has always taught this and to ignore that lesson is to default on our contract with creation.'

Source: DAILY MAIL


Related link


HRH Prince Charles speaks on Islam and the Environment

HRH Prince Charles Website

From my blog:

My Visit to OCIS

Meet HRH Prince Charles

PRINCE CHARLES COMMENDS ECO ISLAM IN ZANZIBAR

Prince Charles commended a project in Zanzibar where IFEES played a major role, in a speech delivered on Islam and the Environment at the Sheldonian Theatre in Oxford yesterday under the aegis of the Oxford Centre for Islamic Studies.

This project which has received world wide acclaim was the first ever in which environmental ethics derived from the Qur'an was taught. The Zanzibari fishermen stopped dynamiting coral reefs soon after they participated in the first workshop on Islam and Conservation in 1998. HRH HRH The Prince of Wales says:

"These are schemes that are close to my heart, but the Oxford Centre keeps me informed of many others. Working in Muslim countries, the World Wildlife Fund has found that trying to convey the importance of conservation is much easier if it is transmitted by religious leaders whose reference is Qur'anic teaching.

In Zanzibar, they had little success trying to reduce spear-fishing and the use of dragnets, which were destroying the coral reefs. But when the guidance came from the Qur'an, there was a notable change in behaviour. Or in Indonesia and in Malaysia, where former poachers are being deterred in the same way from destroying the last remaining tigers." [www.princeofwales.gov.uk]
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Related Link News:

African Fishermen Find the Way to Conserve Environment in the Koran

Personal Notes Related to this activities in Indonesia:

Nagari Malalo

Conservation or Conversation?

World Muslim communities to seek actions on climate change

Adianto P. Simamora, The Jakarta Post, Jakarta | Mon, 04/05/2010

Muslim communities from 17 countries are slated to gather in Bogor, West Java for an international conference on climate change to concur tangible actions to deal with warmer temperature, including through the green haj concept.

About 200 participants, including more than 90 leaders of Islamic boarding schools from Indonesia, have confirmed their participation in the two-day conference from April 9 to 10.

“It is an action-oriented conference to motivate Muslims to guard the planet from severe threats of global warming,” steering committee member Ismet Hadad told reporters on Monday.

“We want to show the world communities that Muslims also take actions to combat climate change which treat all people without seeing religions or tribes.”

The conference will be held at the Bogor Institute of Agriculture (IPB) convention center with funding including from the Conservation International (CI).

The inaugural conference was held in Kuwait City in 2008. The meeting in Istanbul last year declared a seven-year action plan for climate change.

Related news and blog in Bahasa Indonesia