<![CDATA[Abstrak. Tradisi aqiqah di wilayah perkotaan Indonesia sering menimbulkan dampak lingkungan negatif, seperti pencemaran air akibat pembuangan limbah penyembelihan ke sungai dan meningkatnya sampah plastik dari kemasan daging. sementara kajian fikih klasik belum secara eksplisit mengintegrasikan hifz al-bi’ah (pelestarian lingkungan) sebagai bagian dari maqasid syariah dalam ibadah ini. Penelitian ini bertujuan merumuskan model pelaksanaan aqiqah yang bertanggung jawab secara sosial, moral, dan ekologis melalui pendekatan fikih lingkungan dengan berpijak pada asumsi teoritis bahwa maqasid syariah bersifat dinamis dan dapat diperluas untuk mencakup hifz al-bi’ah sebagai maqasid muhakkamah (tujuan syariat yang pasti) di samping hifz ad-din, hifz an-nafs, hifz an-nasl, hifz al-‘aql, dan hifz al-mal. Menggunakan metode kualitatif-konseptual dengan analisis isi terhadap Al-Qur’an, hadis, kitab-kitab fikih klasik, serta literatur fikih lingkungan kontemporer, penelitian ini menghasilkan lima prinsip aqiqah berkelanjutan: (1) pemilihan hewan dari peternakan etis, (2) pengelolaan limbah zero waste, (3) kemasan biodegradable, (4) distribusi daging yang inklusif, dan (5) edukasi komunitas. Penelitian ini menunjukkan bahwa aqiqah dapat dimaknai sebagai ibadah maliyah yang mewujudkan keadilan sosial dan keadilan ekologis, sehingga memperkaya diskursus fikih serta memberikan landasan syar’i bagi praktik aqiqah ramah lingkungan di Indonesia. Abstract. The aqiqah tradition in urban areas of Indonesia often causes negative environmental impacts, such as water pollution from the disposal of slaughter waste into rivers and the accumulation of plastic waste from meat packaging, while classical fiqh literature has not explicitly incorporated hifz al-bi’ah (environmental preservation) into the maqasid syariah framework of this ritual. This study aims to formulate a model of aqiqah that is socially, morally, and ecologically responsible through an environmental fiqh approach, based on the theoretical assumption that maqasid syariah is dynamic and can be expanded to include hifz al-bi’ah as a definitive objective alongside the preservation of faith, life, progeny, intellect, and wealth. Employing a qualitative-conceptual method through content analysis of the Qur’an, hadith, classical fiqh texts, and contemporary environmental fiqh literature, this research produces five principles of sustainable aqiqah: (1) selecting animals from ethical farms, (2) zero-waste slaughter management, (3) biodegradable packaging, (4) inclusive meat distribution, and (5) community education. The study shows that aqiqah can be interpreted as a financial act of worship that promotes social and ecological justice, enriches contemporary fiqh discourse, and provides a shar’i basis for environmentally friendly aqiqah practices in Indonesia.]]>
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