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All Journal Staatsrecht: Jurnal Hukum Kenegaraan dan Politik Islam Islamic Law and Social Issues in Society Islamic Law and Social Issues in Society
Dody Sulistio
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Religion Humanities Law, Crime, Criminology & Criminal Justice Social Sciences

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Ecological Justice in Islamic Family Law: Integrating Maqasid al-Shari'ah with Environmental Ethics in Post-Pandemic Societies Wahyudi, Bambang; Nabilah binti Yusof; Rahmatul Fadhil; Dody Sulistio; Achmad Yani
Islamic Law and Social Issues in Society Vol. 1 No. 2 (2025): Islamic Law and Social Issues in Society
Publisher : Tuah Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64929/ilsiis.v1i2.24

Abstract

This study addresses a critical gap in Islamic legal discourse: the marginalization of ecological justice (ʻadālat al-bīʻah) within Islamic family law, despite the family’s central role in shaping consumption, education, and environmental ethics. The post-pandemic era has intensified this urgency, as lockdowns revealed both heightened household waste and increased dependence on local ecosystems, prompting a reevaluation of domestic responsibility under sharī‘ah. Drawing on Jasser Auda’s maqāṣid al-sharīʻah, Robert D. Bullard’s environmental justice theory, and Donna Haraway’s ethics of care, this research develops fiqh al-istiqlāl al-bīʻī—a jurisprudence of ecological autonomy rooted in the family. Using qualitative-descriptive methods, primary sources include MUI fatwas (41/2014, 04/2014), national environmental reports, and policy documents, analyzed through textual and contextual frameworks. Findings show that ḥifẓ al-bī’ah must be recognized as a sixth maqṣad (maqṣad sādis), as ecological degradation now directly threatens ḥifẓ al-nafs, al-nasl, and al-māl. Marginalized families in mining regions like Bangka Belitung and Kalimantan exemplify ḍarar majmū‘ - cumulative harm from environmental injustice and juristic neglect. The pandemic underscored the fragility of supply chains and overconsumption, offering a transformative lesson: the bayt (household) must become a khalīfah fī al-bayt, a stewardship unit grounded in zuhd and iḥsān. This integration positions the Muslim family not merely as a legal entity but as an agent of systemic change. While limited to Indonesian data, the framework invites cross-national application. Future research should explore ecological waqf and green marriage contracts as legal instruments. Ultimately, reforming Islamic family law into a vehicle for ecological justice is no longer optional but a normative imperative in the Anthropocene.
Ecological Justice in Islamic Family Law: Integrating Maqasid al-Shari'ah with Environmental Ethics in Post-Pandemic Societies Wahyudi, Bambang; Nabilah binti Yusof; Rahmatul Fadhil; Dody Sulistio; Achmad Yani
Islamic Law and Social Issues in Society Vol. 1 No. 2 (2025): Islamic Law and Social Issues in Society
Publisher : Tuah Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64929/ilsiis.v1i2.24

Abstract

This study addresses a critical gap in Islamic legal discourse: the marginalization of ecological justice (ʻadālat al-bīʻah) within Islamic family law, despite the family’s central role in shaping consumption, education, and environmental ethics. The post-pandemic era has intensified this urgency, as lockdowns revealed both heightened household waste and increased dependence on local ecosystems, prompting a reevaluation of domestic responsibility under sharī‘ah. Drawing on Jasser Auda’s maqāṣid al-sharīʻah, Robert D. Bullard’s environmental justice theory, and Donna Haraway’s ethics of care, this research develops fiqh al-istiqlāl al-bīʻī—a jurisprudence of ecological autonomy rooted in the family. Using qualitative-descriptive methods, primary sources include MUI fatwas (41/2014, 04/2014), national environmental reports, and policy documents, analyzed through textual and contextual frameworks. Findings show that ḥifẓ al-bī’ah must be recognized as a sixth maqṣad (maqṣad sādis), as ecological degradation now directly threatens ḥifẓ al-nafs, al-nasl, and al-māl. Marginalized families in mining regions like Bangka Belitung and Kalimantan exemplify ḍarar majmū‘ - cumulative harm from environmental injustice and juristic neglect. The pandemic underscored the fragility of supply chains and overconsumption, offering a transformative lesson: the bayt (household) must become a khalīfah fī al-bayt, a stewardship unit grounded in zuhd and iḥsān. This integration positions the Muslim family not merely as a legal entity but as an agent of systemic change. While limited to Indonesian data, the framework invites cross-national application. Future research should explore ecological waqf and green marriage contracts as legal instruments. Ultimately, reforming Islamic family law into a vehicle for ecological justice is no longer optional but a normative imperative in the Anthropocene.
Etika Perang dalam Islam: Pemikiran Hermeneutika Kontekstual Abdullah Saeed Dody Sulistio; Tas'an, Tas'an; Sidik, Muhammad Alfan
Staatsrecht: Jurnal Hukum Kenegaraan dan Politik Islam Vol. 5 No. 2 (2025): Staatsrecht Jurnal Hukum Kenegaraan dan Politik Islam
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/staatsrecht.v5i2.4530

Abstract

Artikel ini membahas etika perang dalam Islam melalui perspektif hermeneutika kontekstual Abdullah Saeed, yang diposisikan sebagai sintesis epistemologis atas dua arus besar pemikiran Islam progresif kontemporer: restorasi moral Khaled Abou El Fadl dan reformasi struktural Abdullahi Ahmed An-Na’im. Keduanya berangkat dari visi humanistik Islam, tetapi berbeda dalam fondasi metodologis dan orientasi praksisnya. Penelitian ini menggunakan pendekatan kualitatif berbasis studi pustaka untuk menelaah struktur hermeneutik Saeed terutama prinsip dual contextualism dan konsep hierarchy of values dalam merumuskan etika perang Islam yang selaras dengan nilai keadilan, perlindungan jiwa, dan martabat manusia. Hasil analisis menunjukkan bahwa Saeed menawarkan model pembacaan evolusioner terhadap ayat-ayat perang yang menempatkan regulasi partikular masa klasik sebagai produk kontekstual, bukan norma transhistoris. Melalui pendekatan ini, legitimasi tindakan bersenjata dibatasi secara ketat oleh nilai etis Al-Qur’an dan maqāṣid al-sharī‘ah. Hermeneutika kontekstual Saeed, dengan demikian, menghadirkan paradigma etika perang Islam yang humanis, rasional, dan kompatibel dengan prinsip-prinsip hukum humaniter modern tanpa kehilangan akar tradisionalnya.  
Co-Authors Achmad Yani Bambang Wahyudi Nabilah binti Yusof Rahmatul Fadhil Sidik, Muhammad Alfan Tas'an, Tas'an