And we have made for you on earth the necessities of life, and (We also create) creatures that you are not a beneficiary of. This is as confirmed in the Surah al-Hijr verse: 19-20: 'And We have spread the earth and made it into the mountains and We have grown everything according to size. So whoever destroys it means that it has corrupted the qadar of Allah.

The creation of the universe including the environment of the human cosmos (land, water and air) has determined qadar (size or stipulation) which must always be maintained and preserved. In this case, there are several values that must be guided as a practical basis in formulating and developing fiqh of the earth, including: a. In this context, fiqh of the earth can be the vanguard for strengthening the capacity of Islamic law in modern life. Not only to protect the earth, jurisprudence of the earth also has a role to sustain the global movement on the issue of sustainable nature conservation. From here, fiqh of the earth can be an entry point towards strengthening the role's capacity. For example, discussions in classical Jurisprudence books, such as the chapter taharah (purification), shaid (hunting), ihya 'al-mawat (utilizing dead land), al-'at`imah (law on food), sharibah (law on drinks), etc. Classic fiqh content that discusses environmental themes separately and abstractly needs to be given ecological weight. Efforts to develop the fiqh of the earth and formulate it into more systematic and practical frameworks need to be worked on immediately. In the perspective of Islamic law (read: Jurisprudence), the preservation of the earth and human responsibility for nature and the environment, actually has long been discussed.

Buku filsafat hukum islam pdf