Vol. 5, No. 4, April 2024
E-ISSN: 2723-6692
P-ISSN: 2723-6595
http://jiss.publikasiindonesia.id/
Jurnal Indonesia Sosial Sains, Vol. 5, No. 4, April 2024 908
Blue Economy from the Perspective of Al-Qur'an
Ahmad Hery Sultoni, Hamdani Anwar, Nur Arfiyah Febriani
Universitas PTIQ Jakarta, Indonesia, Universitas Islam Negeri Syarif Hidayatullah Jakarta, Indonesia
Email: ahsultoni@gmail.com, hamdani.anwar@uinjkt.ac.id, royyana12@yahoo.com
Correspondence: ahsultoni@gmail.com
*
KEYWORDS
ABSTRACT
Ocean Resources; Blue
Economy; Sustainable
Development, Al-Qur'an.
This research concludes that from the Al-Qur'an perspective, the
maritime concept with a blue economy perspective is an integral
approach, where the utilization of marine resources, which are
referred to as al-Bahr and al-yam in the Al-Qur'an, needs to integrate
several aspects interrelated maritime affairs. Reduction of one
maritime aspect can result in ineffectiveness in dealing with the
complexity of maritime problems as a whole.
The framework used in this research includes the following aspects:
First, Aqidah: Humans are seen as caliphs who are responsible for
the universe that Allah rules. Second, Sharia: Maritime natural
resource utilization activities must be in accordance with the
principles of Islamic law. Third, Morals: Improvement with adaptive
innovation for the efficiency of natural resources, fair distribution,
and consumption that does not damage or waste natural resources.
This research supports the views of several figures such as Robert
Maltus, Langdon Gilkey, Seyyed Hossein Nasr, Donella H. Meadow,
Arne Naess, Edith Brown Weiss, and Gunter Pauli, who emphasize
the need for wise management of natural resources for
sustainability. The research method used is a qualitative method
with the Tafsir Maudū'i (thematic) interpretation method.
This research differs from the views of several figures, such as Hugo
Grotius, Adam Smith, David Ricardo, Immanuel Kant, and Garret
Hardin, who have different views regarding natural resource
management. Thus, this research proposes a holistic approach based
on Islamic values in viewing and managing marine resources to
achieve economic and environmental sustainability.
Attribution-ShareAlike 4.0 International (CC BY-SA 4.0)
1. Introduction
The utilization of exploitative concept resources with open access will cause scarcity or even
run out. So, the view of natural resources is not only about the concept of availability but also the
concept of scarcity. The concept of scarcity is quite simple, although the measurement of scarcity of
natural resources is still the subject of significant debate about alternatives to which scarcity indicator
of scarcity is more suitable or superior, such as unit cost, price, rent, elasticity of substitution, and
e-ISSN: 2723-6692 🕮 p-ISSN: 2723-6595
Jurnal Indonesia Sosial Sains, Vol. 5, No. 4, April 2024 909
energy cost to judge that natural resources are said to be scarce (Cleveland & Stern, 1998). Resource
scarcity occurs due to the clash (incompatibility) between the business world and nature, between
the economy and natural resources, mainly due to the fact that nature is a cycle. At the same time, the
industrial system is linear, namely utilizing energy and natural resources that are converted into
products plus waste, disposing of waste, and finally disposing of the products after being utilized (Rus,
2012).
Garret Hardin's view of the concept of common property resources (CPRs). Hardin's concept of
co-ownership is known as the "tragedy of common." This concept is used to explain why economic
activity can lead to environmental destruction. Millions of owners have the same right to use common
property resources, such as groundwater, air, oceans, forests, mining goods such as oil and coal, and
others. Therefore, it is necessary to understand the importance of rules that limit the use of common
resources to avoid excessive use of natural resources (Iskandar, 2006).
Natural resources, especially those derived from mineral types and energy materials, are the
basic means for modern society. Modern society bases its daily life on the growth of industry as an
important component of society. The superiority of energy sources and mineral materials in the
development of technology and industrial production is a necessity, so dependence on energy
resources from fossil fuels is still very high, considering that these commodities are the main raw
materials in the electricity production process. On the other hand, all fossil energy is still considered
the energy source that has the worst impact on the environment, considering that since the beginning
of its use as an energy source, fossil fuel has been used for about 200 years to impact carbon dioxide
/ CO2 emissions (Nasa, 2023) What it produces has resulted in the greenhouse gases effect, resulting
in global warming.
Food security and water availability will be severely affected by rising temperatures, shorter
growing seasons, unpredictable rainfall, and saltwater intrusion. By 2100, the effects of climate
change will cost about 2.5-7% of Gross Domestic Product (GDP)) (Kementerian Luar Negeri Republik
Indonesia, 2018). The effect of climate change is sea level rise, which could impact a huge 81,000 km
of coastline in Indonesia. Sea level rise in Indonesia is expected to occur at around 5 mm per year,
although that estimate is thought to be due to much higher ice melt. The combined total sea level of
50 cm, with ongoing land subsidence in Jakarta Bay, could inundate Jakarta and Bekasi permanently.
A metre-high sea rise could flood 405,000 hectares of coastal land. In general, global warming triggers
floods, droughts, hurricanes/cyclones, and melting ice deserts in the polar regions due to the climate
change crisis, so that temperatures rise 3-5 degrees than they should (Shiva, 2015).
Global primary energy demand is expected to increase significantly through 2040, rising from
285.8 mboe/d in 2018 to 357.5 mboe/d, showing an average growth of 1% per year. The main
contributors to this growth are non-OECD countries, particularly India and China, which are expected
to account for nearly 50% of the increase in global energy demand. Although oil remains the dominant
fuel, renewables such as solar, wind, and geothermal energy are projected as the fastest-growing
group of energy sources. Natural gas is also anticipated to experience a significant increase in
demand. However, although coal demand is projected to increase, it remains the largest source of
carbon dioxide emissions, accounting for nearly 40% of total emissions by 2040 (Ban et al., 2019).
e-ISSN: 2723-6692 🕮 p-ISSN: 2723-6595
Jurnal Indonesia Sosial Sains, Vol. 5, No. 4, April 2024 910
In general, Garret Hardin's exploitative views have received criticism from several figures. That
view includes shared resources that do not recognize private ownership but are owned by everyone;
users of resources are selfish. One must be able to pursue self-interest to achieve economic goals by
utilizing the excessive resources on which their livelihood depends, without considering other users.
This is Gardin's controversial view that users have the technical capacity to utilize common resources
at a faster rate than nature to replenish natural resources. It is also the view that communities that
depend on common property resources will not be able to establish effective institutions to protect
those resources and that commons can only be managed by private or government institutions.
Thomas Robert Malthus (1766-1834) rejected the exploitative idea of the use of natural
resources. Malthus is known as the conservative view or Malthusian perspective. In this view, the risk
of depletion of natural resources is a major concern. According to the conservative view, natural
resources should be used cautiously because the uncertainty of what will happen to them for future
generations is rooted in Malthusian thought that he put forward in 1879 when the "Principle of
Population" was published. According to this view, limited natural resources will not be able to
support population growth that tends to be exponential. Natural resources will experience a state
where there will be a diminishing return, and per capita output will decrease over time. Malthus's
perspective also states that when the process of diminishing returns occurs, the standard of living
will also decrease, which in turn will affect human reproduction. The combination of these two
conditions of strength in the long run will cause the economy to be in a steady state.
A century and a half after this conservative view was proposed, similar concerns about the need
for a view of the sustainability of natural resources because of their massive use became stronger
with the emergence of views on the Limits of Growth published in 1972 by Meadowet. Al. In his
conclusion, Meadow said that the availability of natural resources will severely limit economic
growth. With the availability of limited natural resources, the flow of goods and services produced
from natural resources will not be able to be carried out continuously (on a sustainable basis)).
The resource utilization model with the concept of The Limit of Growth is enough to make music
aware of the importance of sustainable development. Therefore, attention to this aspect of
sustainability resurfaced when, in 1987, the World Commission on Environment and Development,
known as the Brundtland Commission, published a book entitled Our Common Future. This
publication then triggered the birth of a new agenda regarding the concept of economic development
and its relation to the environment in the context of sustainable development. This agenda is also a
challenge to the concept of neo-classical economic development which is a conventional development
concept that has been known so far.
The concept of sustainability is a concept that is not simple but complex, so the notion of
sustainability is also multidimensional and multi-interpretation. According to Heal (1998), the
concept of sustainability contains at least two dimensions. First is the dimension of time because
sustainability is nothing but about what will happen in the future. Kadua is the dimension of
interaction between the economic system and the system of natural resources and the environment.
This research emerged as a reaction to the damage caused to natural resources due to their
massive utilization. Various avenues are being taken to understand the deteriorating natural
conditions and continued deterioration. In the economic context of natural resource utilization and
e-ISSN: 2723-6692 🕮 p-ISSN: 2723-6595
Jurnal Indonesia Sosial Sains, Vol. 5, No. 4, April 2024 911
its ethics, a number of theories continue to be developed. However, this thinking is not enough to
dissect the substance of the problem of natural resource utilization, especially marine, which has been
degraded or damaged and endangers the sustainability of the availability of maritime natural
resources as producers of the maritime economy.
Based on the description above related to the use of maritime natural resources in meeting
sustainable human needs / continuing with a minimum environmental impact caused by the use of
these resources, there needs to be a review of human relations in the aspect of community
participation / social inclusiveness, natural resources with their environment. The purpose of this
study is to gain a deep understanding of projected global primary energy demand until 2040. The data
analyzed covers the growth of energy demand within different countries, focusing on changes in fossil
and renewable energy consumption. Through this analysis, the study aims to identify key trends in
energy consumption as well as their impact on carbon dioxide emissions, particularly related to coal
use.
2. Materials and Methods
The research method used in this writing is a qualitative descriptive research method, which
includes non-numerical research data. The qualitative data used in this study were obtained from
various books related to maritime economics with blue economy insight. This research combines
primary data sources such as the Qur'an and The Blue Economy book with supporting data sources
(secondary) such as the Qur'an exegesis and maritime economic study books. Data collection methods
include library research and the use of statistical data to support research content. Data analysis was
carried out using the maudhu'i (thematic) tafsir method by collecting Qur'anic verses related to
maritime economics and analyzing them in depth. The analysis steps include problem determination,
paragraph order, verse correlation understanding, and research conclusions. This method allows
authors to explore the topics covered in the study comprehensively.
3. Result and Discussion
Pillars of Religion: Application of Islamic Religious Values,
1. Hubb Concept: Fostering an Attitude of Love to Respect and Love Natural Resources and the
Environment
The discussion of environmental love cannot be separated from the discussion of the branch
of biology which explains the interaction of living things with the surrounding environment,
namely (ecology), mansuia as a subject in environmental management, in the concept of ecology
emphasizes reciprocity between humans and the environment (Mufid, 2010, p. 42).
Allah berfirman dalam QS al -A’raf/7: 56.
Do not do mischief on the earth after it has been properly arranged. Pray to Him with fear and
expectation. Indeed, God's mercy is very close to those who do good.
Preserving the environment and not doing damage is a must for every human being and
fostering a culture of environmental love is expected to be an alternative solution to many
environmental problems that occur. The behavior and culture of love for the environment are
e-ISSN: 2723-6692 🕮 p-ISSN: 2723-6595
Jurnal Indonesia Sosial Sains, Vol. 5, No. 4, April 2024 912
expected to be self-awareness of each so as not to waste energy use (Mangunjaya, 2005, p. 27).
This is in line with Soemarwoto's opinion, which states that the interrelationship between humans
and their environment makes humans an ecological creature. They have the responsibility to
provide positive contributive actions to nature in their sustainability (Soemarwoto, 2008, p. 23).
2. Zuhud Concept: Eliminating the Culture of Consumerism,
Consumerism is a behavior that arises from the desire to buy goods/services for personal
satisfaction. Consumptive behavior tends not to look at the benefits or urgency of these
goods/services but is based on the desire and nature of prestige (Qothrunnada, 2022).
Sociologist Jean Baudrillard states that consumerism comes from the activity of consumption,
after a radical change in the motivation to consume, consumerism is a modern consumption culture
that creates a desire to consume something continuously. The consumerism inherited by capitalist
nations must consciously be suppressed not only to those interested in production and profit in the
management of natural resources and goods but also to an attitude of emphasis that is also directed
at each individual who uses and ends a use and manages (Baudrillard, 2013, p. 74).
In consumption behavior according to Islam, wants and needs of physical and spiritual needs
in terms of satisfaction and needs, Islam teaches prudence in consumption in order to seek good and
stay away from things that are haram and must be in line with what has been determined by Allah
and His Messenger, in a series of achieving His pleasure the purpose of consumptive nature in Islam
must be balanced so as not to exaggerate, fulfilling family responsibilities and fulfilling the obligations
of zakat, alms, and infaq in the way of Allah, all of which are based on material and spiritual aspects
in order to achieve maslahah (Siddiqi, 1972). Zuhud is based on beliefs and beliefs from tending to
enjoy worldly things too much even though it is permissible (mubah) because, in the end, he will
behave excessively (Bagir, 2019, p. 1311). This results in the management of natural resources that
can be uncontrolled and divide the environment.
The relevance of the zuhud concept for the maritime economy lies in human efforts to look back
at the wisdom of production, distribution, and consumption of products from the use of maritime
resources to be more fair and balanced, pay attention to sustainability, and care for the preservation
of natural resources and the environment.
In this verse, Allah hints that man should be devoted to the world because it can deceive; it is
only temporary and so as not to turn away a servant's love for Allah to the world. In another surah al-
Hadid/57:20.
Know that the life of the world is but games, carelessness, adornment, and boasting among you and vying
for many possessions and posterity. (The parable is) like rain whose crops amaze farmers, then dry out,
and you see yellow, then crumble. In the Hereafter, there is harsh punishment and forgiveness from Allah
and His mercy. The life of the world (for those caught off guard) is nothing but a beguiling pleasure.
The verse describes the meaning of the life of the world for one who neglects the afterlife,
according to Ibn 'Atahillah as-Sakandari of the life of this universe that outwardly is a deception, the
inner is a lesson ('ibrah), the lust of shahwat looks to his outward deception and the heart looks to his
inner lesson (Ministry of Religious Affairs of the Republic of Indonesia, 2009, p. 242).
e-ISSN: 2723-6692 🕮 p-ISSN: 2723-6595
Jurnal Indonesia Sosial Sains, Vol. 5, No. 4, April 2024 913
The meaning of zuhud like this increasingly provides a way for environmental conservation and
the preservation of natural resources, not only through mental attitudes but even manifested in life
and reducing the rate of consumption and production (Sukarni, 2014). The increasing growth of the
human population and the increasing need so that production greater human demands will have an
impact on the destruction of biodiversity loss, soil degradation, and overflowing sea water. In this
case, it is very necessary to cooperate between moral responsibility and scientific knowledge
(Chapman et al., 2008, p. 40).
3. Shabr Concept: Cultivating Emotional Intelligence to Make Humans More Effective and Efficient
In the Qur'an, the word ash-chair, with the number of derived words, is repeated 103 times
(Fuad, 2001, p. 183). The opposite of patience is complaining, restless, sad, anxious, and hopeless,
which is a despicable deed, or kufr, that brings destruction (Ilyas, 1999, p. 139). Shabr in Islam is used
to measure emotional intelligence in terms of controlling emotions and restraint. The most patient
person is the one who is highest in emotional intelligence. People with this character are usually
steadfast in the face of difficulties; when learning, this person is diligent, can successfully overcome
various disorders and, does not conform to his emotions, can control his emotions (Jauhari, 2006, p.
342).
In the fiman of Allah QS al-Baqarah/2:155-157, patience in the trials of the world because of
the dynamics of life, such as loss of property, being left dead from loved ones and other human
disturbances,
We will definitely test you with a little fear and hunger, a lack of possessions, souls, and fruits. Deliver (O
Prophet Muhammad) glad tidings to the patient, (156) (that is) those who, in case of a calamity, utter
"Innā lillāhi wa innā ilaihi rāji 'ūn" (verily we belong to Allah and verily only to Him shall we return).
157 They are the ones who receive forgiveness and mercy from their Lord, and they are the ones who are
instructed. (Q.S al-Baqarah/2:155-157)
Explaining that the trials faced must be addressed with patience in order to perfect the soul and
instill in the heart of Marifatullah the goal of life. The relevance of patience in maritime is to be
effective and efficient in the use of maritime natural resources for human fame.
Pillars of Governance: Policies that Support the Blue Economy
1. Wise Government
According to Bukhari Abdul Shomad, a wise government that means good and clean (Good and
Clean Governance) must begin with a strong and good system. Otherwise, whoever is in power will
not be able to change the situation, even drown in the system. One component of such a system is the
attribute of the leader. According to Gray Yulk in leadership theory, three components can be used as
a measure of assessment of leadership effectiveness, namely: first, the nature and behavior of leaders;
second, the nature and behavior of followers; and third, situations and conditions that affect the
course of leadership (Yukl et al., 2009, p. 12).
The following are the attributes of a wise leader according to the Qur'an to realize a wise
government in dealing with various problems of utilization of maritime natural resources.
a. Amanah
e-ISSN: 2723-6692 🕮 p-ISSN: 2723-6595
Jurnal Indonesia Sosial Sains, Vol. 5, No. 4, April 2024 914
The Qur'an affirms that political ethics refers to several things, namely: first, that politics is
access to state power that outwardly comes from the mandate of the people; therefore, that power
must be used, channeled, and distributed correctly and fairly for the welfare of the people as in QS an-
Nisa'/4:58 below. Second, access to state power is essentially a mandate of Allah, so political power
must be accountable to Allah in accordance with Allah's laws and regulations mentioned in the Qur'an
and Sunnah. Third, political power should be used, allocated, and distributed to scent Islam in order
to strengthen, support, and encourage ma'ruf activities and prevent ungodly acts, as in Ali
'Imrân/3:104 below.
Moreover, let there be among you a group of people who call to good, enjoin the ma'ruf, and prevent
the evil; They are the lucky ones.
Fourth, that political power should be used, allocated, and distributed to strengthen unity and
unity as in Ali Imran/3:103. Fifth, in politics, one must avoid one group that insults and demeans
another and not reproach one group against another, as in QS al-Hujurat/49: 11 (2014, p. 230).
b. Musyawarah
Another important attribute as someone who becomes a leader is the attribute of deliberation
as the Prophet Muhammad taught his people how one can become a wise leader who has character
including the teachings of musywarah in creating a sense of justice and welfare for his people. The
word musyawarah comes from the Arabic musyawârah, which is the ism masdar form of syâwara,
yushâwiru, which means the tree of taking something, showing and offering something. M. Quraish
Shihab explains that this word originally meant removing honey from a beehive. However, its
meaning has expanded to include everything that can be taken or removed from others, including
opinions.
A verse directly related to the ethics of deliberation in politics is QS Ali 'Imrän/3: 159.
Moreover, it is by the grace of God that you are gentle toward them. If you are being tough and rude, of
course, they will distance themselves from your surroundings. Therefore forgive them, ask forgiveness
for them, and consult with them in that matter. Then, when you have made up your mind, put your trust
in God. Indeed, God loves those who trust Him.
In this verse three consecutive behaviors or attitudes are mentioned and commanded to the
Prophet to be carried out before deliberation. The three qualities are meekness, not behaving rudely,
and not being hard-hearted. Although the verse speaks in the context of the battle of Uhud in which
the Muslims suffered a serious defeat, the essence of these qualities needs to be possessed and applied
by every Muslim who wants to hold deliberation, especially if that person is a leader who holds power
and authority.
Socio-Economic Pillar: Developing Responsible and Equitable Sustainable Development
Islam hints at the economic behavior that needs to be carried out by humans if humans want
economic activities or business activities to be mutually beneficial and sustainable, involving related
parties from the three pillars of sustainable components for maritime economic activities. These
e-ISSN: 2723-6692 🕮 p-ISSN: 2723-6595
Jurnal Indonesia Sosial Sains, Vol. 5, No. 4, April 2024 915
advantages include in addition to business profits as well as afterlife benefits if able to fulfill the
rules/business behavior in the Qur'an.
One of the suras in the Qur'an that gives guidance to business conduct is QS al-Qashâsẖ/28:77.
This surah gives human instructions that can be used in business or maritime economic activities.
These business ethics/behaviors include, among others, first, doing good (iẖsan) and, second, not
damaging nature.
Moreover, seek in what God has given you the happiness of the hereafter, and do not forget your
part of the worldly virtues and do good to others as God has done good to you, and do no mischief
on the face of the earth. Indeed, God does not like those who do mischief. (Q.S al-Qashâsẖ/28:77)
1. The Concept of Ihsan,
Indications of Ihsan's behavior are found in the surah above. M. Quraish Shihab states that the
Qur'an commands people to perform shalah or ishlāh and forbids them to perform façade or ifsād to
humans in carrying out their economic activities. Although the Qur'an commands man to do good and
not to harm nature, the Qur'an does not give many examples, and the Qur'an sets out the limits of the
meaning of shalah or ishlâẖ. It seems intended to absorb all kinds of roads or ways that can be
developed so that improvement efforts can continue to be carried out by each individual or
community according to developments and conditions. On the other hand, however, the Qur'an gives
several examples of facades and ifsâd which are the opposite of shalah (repair). It is hoped that by
knowing and paying attention to nature or the environment, nature will avoid damage so that its
sustainability can be maintained (Shihab, 2000, p. 308).
2. The Concept of Prohibition Not to Damage Nature
The danger of damage to the natural balance caused by massive depletion activities of natural
resources by humans has resulted in increasing earth temperature, rising sea levels, heavy acidic
rainwater, increasing greenhouse gases, uncertain climate, floods and loans, and other events due to
damage and imbalance of nature (Al-Qaradhawi, 2002, p. 14).
Another verse related to the prohibition of harm on earth is mentioned in QS Al-Rûm/30:41.
There has been damage on land and sea because of the deeds of men's hands, that Allah may make them
taste some of the consequences of their deeds, that they may return to the right path.
This verse textually discusses that the damage done to the earth is the result of human actions.
In this verse, the meaning of corruption is indicated by the word al-fasâd. The word al-fasâd, meaning
refers to the state of something that breaks down or shifts from its supposed order or changes from
its original form. In this verse, the definition of alfasād refers more to a condition, namely a condition
of disharmony or damage, both conditions of disharmony in the social field and environmental
disharmony on land and sea formed by human actions, which will eventually awaken people and lead
them to seek a way back to truth or improvement (Al-Ashfahani, 2009, p. 636).
e-ISSN: 2723-6692 🕮 p-ISSN: 2723-6595
Jurnal Indonesia Sosial Sains, Vol. 5, No. 4, April 2024 916
3. The Concept of Gratitude: Grateful for the Blessings of Natural Resources,
Man should view and understand natural resources as God's blessings bestowed upon man, and
therefore, man should be grateful for those blessings. Allah has created and perfected His creations,
including natural resources, and Allah has provided them as a means and benefit. Moreover, it is Allah
who controls and regulates all the circulation of nature so that it runs on its axis. This commandment
of gratitude can be found in the following in Alham/14:7.
Moreover, remember, too, when your Lord declared: "Behold, if ye are grateful, surely We will increase
the ni'mat to you, and if ye deny my ni'mat, then verily my doom is exceeding."
The above verse shows God's command that man should be grateful for the blessings he has
given, and if man welcomes these blessings, then Allah will keep His gifts to those He has graced, and
God will add these blessings if people remain grateful. However, on the other hand, Allah warns
people that if these blessings are greeted with kufr, then they will be very easily lost and destroyed.
Even Allah will give torment and sacrifice to anyone who disobeys His gift.
4. Concept of Responsibility
Natural damage, both on land and in the sea, is an ecological phenomenon caused by human
behavior in managing nature or the environment that opposes Sunnatullah. The phenomenon of
damage to coral reefs that occur in some waters or seas in Indonesia, for example, the damage to coral
reefs, is not God's wrath against mankind. However, the damage occurs and is caused by human
behavior that is reluctant to accept God's presence in him. Another example with greenhouse gas efak,
for example, this greenhouse gas effect occurs because it is also caused by human actions that use fuel
for transportation and industrial activities. The use of these natural basic materials to be burned to
generate energy is also an ecological phenomenon. Therefore, humans have a responsibility to ensure
that natural resources are utilized in accordance with their designation in reasonable quantities. The
human function to perform these actions is an ecological function.
Including responsible behavior towards nature is frugal behavior in using natural resources as
curated in QS QS. Al-Isra’/17: 26-27.
Moreover, give unto the families who are near their due, to people experiencing poverty, and to those
who are on the way, and do not squander [your treasure] extravagantly. Indeed, the wasters are brothers
of Satan, and the devil is very disobedient to his Lord.
Human responsibility as a caliph is to manage natural resources, especially maritime natural
resources, which are the subject of discussion in this dissertation, where Allah provides natural
resources for the welfare of human life and also to realize social justice.
5. Halal-Haram Concept
Halal means to liberate, release, break, dissolve, and allow. Everything that causes a person is
not punished if they use it. At the same time, haram is something that is forbidden to do (Dahlan, 2006,
pp. 505–506). Yusuf al-Qaradawi stated that haram is something forbidden by Allah with strict
e-ISSN: 2723-6692 🕮 p-ISSN: 2723-6595
Jurnal Indonesia Sosial Sains, Vol. 5, No. 4, April 2024 917
prohibitions; those who oppose it will face Allah's torture in the Hereafter, sometimes even
threatened with sharia sanctions in the world (Al-Qaradhawī, 2003, p. 31).
In relation to halal and haram food, the Qur'an gives guidance as in QS. Al-Baqarah/2: 168.
O men, eat what is lawful more good than that which is on earth, and do not follow the steps of Satan,
for surely Satan is a real enemy to you. (QS Al-Baqarah/2:168)
Sayyîd Quthûb states that the verse describes the permissible or lawful food of everything on
earth except a few that are forbidden because it pertains to harmful things and has been affirmed in
the Nash Share, pertaining to creed, and in accordance with natural nature and human nature.
Because God created what is on earth for man. Therefore, Allah justifies what is on earth without any
prohibition on this, except for special things that are dangerous. Thus this information about the
lawfulness of Allah, man can enjoy what is good and in accordance with human nature without having
to accept it with difficulty and insistence (Qutub, 2000, p. 276).
The word 'haram' means prohibition, while the word 'halal' refers to anything that is not
included in the prohibition, i.e., anything that is 'set free' from the prohibition. The meaning of haram
becomes broader to include an act punishable by law. Allah declares this 'halal-haram' in QS Al-
Baqarah/2: 85.
Then you (the Children of Israel) killed yourselves (your countrymen) and drove a group of you from
their homeland, you helped them by making sin and enmity; But if they come to you as captives, you
ransom them, whereas to drive them out is also forbidden to you. Do you believe in one part of the Bible
(Torah) and disobey another? There is no recompense for those who do so from you but inevitability in
the life of the world, and on the Day of Judgment, they are returned to the most severe torments. God is
not careless about what you do.
This verse shows an indication of the prohibition or prohibition of behavior punishable by the
rule of law. The connection of this verse to the use of maritime natural resources is that acts that are
not commendable or even damaging nature are prohibited and bisa diproses dalam aturan
perundangan yang berlaku atas dalih perusakan alam atau lingkungan.
The activity of utilizing maritime natural resources that are only intended for profit alone
without influencing increasing added value and use value (value added and utility) is strictly
prohibited in Islamic teachings, as in QS Hud/11:61.
Moreover, to Tsamud (We sent) their brother Saleh. Saleh said: O my people, worship Allah, there is no
God for you but Him. He has created you from the earth (land) and made you its prosperer[4], so ask for
His forgiveness, then repent to Him. Indeed, my Lord is very close (His Mercy) again allows (the prayer
of His servant).
e-ISSN: 2723-6692 🕮 p-ISSN: 2723-6595
Jurnal Indonesia Sosial Sains, Vol. 5, No. 4, April 2024 918
This verse contains a command signal addressed to man in general to prosper the earth. The
relationship of this verse with the concept of responsibility is that maritime natural resource
utilization activities are born, grow, and then develop because of the interaction and harmonious
integration of humans between humans and their environment. Humans seek the potentials that exist
in maritime natural resources, process, utilize, and distribute fairly these processed products, and
then utilize these natural products to carry out life and develop human civilization.
Islam views the utilization of maritime natural resources by producing them into processed
products that are useful for humans as a gradual or tiered activity. These phased activities require
three main components, namely human capital, procedures and or processes, and equipment or
facilities.
Including halal things in the use of maritime natural resources are innovation, development of
production factors (Sukirno, 2012), and multiplication of production allowed in Islam with the aim of
creating human welfare at large or the wider community and also sustaining human existence and
status (at-Tariqi, 2004, p. 159). Looking at the description above, it can be said that the moral
command of the utilization (production, distribution, and consumption) of maritime natural
resources is to seek sources of sustenance that are halal and good and produce benefits for the way
of goodness and not tyrannize any party (Karim, 2000, p. 160).
6. Social Inclusion: A Socially Just Economy
Islam also commands business people or business actors in carrying out their business
activities to prioritize a balance between individual and social balance. Although Islam recognizes
private ownership of property, this individual property is accompanied by restrictions to balance
individual and social interests. Islam gives every individual freedom to carry out economic activities
as long as it does not damage social order, public importance and balance of life.
In the above context, social justice becomes a signpost limiting the arbitrariness of
individuals in carrying out their economic activities, as revealed by QS Al Maidah/5:8.
O men of faith, be those who always establish the truth for God's sake, bear witness justly. Moreover, let
not your hatred of a people drive you to be unjust. Be fair because justice is closer to piety. Moreover, be
fearful of Allah, verily Allah knows what you do.
The verse shows an indication that man must be fair in carrying out his activities. Likewise, with
economic activity, the series of activities that are part of economic activity to produce a product by
perfecting factors of production, such as maritime natural resources to prosper themselves, must not
ignore social justice and public interest. The accumulation of wealth in Islam is spread among all
parties involved in a fair distribution mechanism so that Islam rejects the accumulation of wealth by
a few parties or certain people (Nasution et al., 2006, p. 25).
Fairness in the economic process, both fairness during the process of production, distribution
and consumption, is a means of solidifying the concept of justice to eliminate inequality and economic
imbalance. Natural resources, as mentioned in the preceding chapter, are understood as a mandate
from Allah that man should use them responsibly and man should distribute them or distribute them
evenly or fairly regardless of ethnicity, religion, or diversity of other backgrounds, as revealed by QS
Al Maidah/5:8 mentioned above. A similar cue about fair orders in distributing natural resource
wealth is QS An Nahl/16:90.
e-ISSN: 2723-6692 🕮 p-ISSN: 2723-6595
Jurnal Indonesia Sosial Sains, Vol. 5, No. 4, April 2024 919
Verily, God commands [you] to do justice and do good, to give to the kindred, and God forbids wickedness,
evil, and enmity. He teaches you so that you can learn lessons.
The principle of justice is the embodiment of horizontal relations between humans, which aims
to make humans apply it in every activity of their lives in order to eliminate injustice. The principle of
justice or balance is the character of the universe and the character of man carried out in his life
(Karim, 2000, p. 189).
Ecology Pillar: Critical and Ecological Awareness for Natural Resources Conservation
Ecological awareness is thinking about the growth and development of understanding and
awareness of the biophysical environment and its problems, including human interactions and
influences. The universe is like the human body in relation to one part to another; therefore, if one
part of the body is lacking or even not functioning properly, then the malfunction of one of these body
members will have a negative impact on other parts of the body. Especially if humans realize that
humans will eventually also receive the impact if there is a disharmony between nature and the
environment Relationship. Environmental awareness like this shows awareness of man's role as a
caliph on earth(Setiono, 2007, p. 97). This economic awareness can be developed through the
following things:
1. Environmental Awareness Education and Advocacy
Apridar stated that the depletion of maritime natural resources has led to the degradation of
coastal resources and several small islands, such as, for example, mangrove forest damage, which
reached 50%, damage to coral reef ecosystems, which reached 75%, and pollution in the sea by oil
spills (Apridar & Karim, 2012). The decline in environmental quality is related to the level of
knowledge and skills of humans in utilizing marine natural resources. The quality of knowledge and
skills is very influential on how humans treat natural resources. The more established knowledge and
skills about matters related to nature and its conservation and the negative impacts of nature if it is
damaged, the better the quality of nature conservation will occur.
In broad terms, conservation is the sustainable use and protection of natural resources, including
plants (forests), animals, mineral deposits, soil, clean water, clean air, and fossil fuels such as coal,
petroleum, and natural gas. Natural resources are divided into two, namely, renewable resources and non-
renewable resources. Protection or conservation of the first mentioned natural resources (renewable
resources) aims so that they do not run out faster than those that have been renewed. The second
conservation of natural resources is aimed at ensuring future availability.
Furthermore, according to Alikodra, natural resource conservation has five basic principles,
namely:
a. Personal responsibility. Responsibility and obligation will go hand in hand. The obligation to be a
democratic citizen is marked by one's responsibilities to the government, fellow human beings, and
natural resources,
b. The Role of Government. The natural resources owned by a nation-state are very valuable, and the
problem is related to their proper use. The problem is very complex, so controlling its utilization is the
main function of the government's bureaucratic capabilities, both at the village, district/city, provincial,
and national levels.
c. Dual use of a resource. The goal of conservation is to ensure a good life for the majority of its population
in the long run. Because many of the natural resources can function double, their use must also pay
attention to the dual function of natural resources.
e-ISSN: 2723-6692 🕮 p-ISSN: 2723-6595
Jurnal Indonesia Sosial Sains, Vol. 5, No. 4, April 2024 920
d. Inventory and projection of resource usage
e. The relationship of resources that are intertwined with each other.
This Qur'anic gesture about science and the importance of education as part of the nature and
environmental conservation advocacy movement is mentioned in QS al-Isra'/17: 84.
Say: "Each man acts according to his circumstances." Then your Lord knows better who is more righteous in
his ways.
This verse shows that every human being has different personal circumstances, such as tendencies,
potentials, and traits that ultimately become drivers of his activities. For this, Quraish Shihab suggests the
existence of groups or types of humans in terms of knowledge acquisition. According to him, there are
four types of people, namely: first, the type of human being with a character who tends to worship; second,
the type of human being who enjoys researching and diligently learning; third, the kind of human being
who likes to work hard; Fourth, the type of human being who leans towards art. The emphasis of the four
types of people is different.
Education and advocacy to the community do not stop at science but also involve information about
ecologically friendly technologies, such as ecotechnology, where in the process of utilizing natural
resources, the process of processing, distribution, and consumption produces minimal or even zero waste.
The implications of increasing public knowledge are expected to increase the productivity of human
resources and increase the efficiency of natural resources as inputs so that the potential for extinction
(natural resources scarcity) and the possibility of destructive pollution will be reduced. Over time, the
increase in knowledge of science and technology among the community will also be able to increase public
awareness and understanding of the importance of nature and protect nature and the surrounding
environment. This process will eventually be able to create a society (civil society) that is aware of
development by utilizing environmentally sound natural resources.
2. Principles of Ecologically Friendly Sustainable Development
Sustainable development has been defined as development that meets current needs without
compromising the ability of future generations to meet their own needs. In this definition, sustainable
development requires a concerted effort to build an inclusive, sustainable, and resilient future for people
and the planet. To achieve sustainable development, it is important to align three core elements: economic
growth, social inclusion, and environmental protection. These elements are interconnected and are all
essential for the well-being of individuals and society. Then, eradicating poverty in all its forms and
dimensions is an absolute requirement for sustainable development. To this end, there should be the
promotion of sustainable, inclusive, and equitable economic growth, creating greater opportunities for all,
reducing inequality, improving basic living standards, promoting equitable development and social
inclusion, and promoting integrated and sustainable management of natural resources and ecosystems.
The following figure shows the elements of sustainable development as defined by the United Nations.
From the explanation above, it can be understood that the maritime blue economy perspective of
the Qur'an needs to be guided by four dimensions that need to go hand in hand. The malfunction of one of
the four dimensions will cause maritime management to be less or even not optimal. The four dimensions
are: first, the application of religious values for the efficient utilization of maritime natural resources
(religious dimension), which is characterized by loving natural resources and the environment (QS al-
Qashâsẖ / 28: 77), eliminating the culture of consumerism (QS Fatir / 35: 5) and cultivating emotional
intelligence to make humans more effective and efficient (QS). Second, stakeholder involvement
(governance dimension), which is characterized by wise government behavior (QS an-Nisa/4:58 and QS
e-ISSN: 2723-6692 🕮 p-ISSN: 2723-6595
Jurnal Indonesia Sosial Sains, Vol. 5, No. 4, April 2024 921
Ali Imran/3:159) and participatory communities (QS Ali Imran/3:110 ). Ketiga, pengembangan
kemaritiman yang berkelanjutan dan berkeadilan sosial (dimensi sosial ekonomi), dengan cara berbuat
ihsan (QS al- Qashâsẖ/28:77), tidak merusak alam (QS al- Rûm/30:41), mensyukuri sumber daya alam
yang ada (QS), bertanggung jawab (QS Al-Isra’/17:26-27), bekerja dalam batas halal haram (QS al-
Baqarah/2:168), ekonomi berkeadilan sosial (QS al-Maidah/5:8) dan berperilaku ishlah untuk inovasi (QS
al-An’am/6:54). Keempat, kesadaran ekologi untuk konservasi sumber daya alam (dimensi ekologi)
diantaranya dengan edukasi dan advokasi kesadaran lingkungan (QS al-Isra’/17:84) dan pemenuhan
pembangunan berwawasan ekologis (QS al-Baqarah/2:160)
The four dimensions above are maritime frameworks with a blue economic perspective from the
Qur'anic perspective. If problems arise in using maritime resources, this does not mean that one or more
of the four dimensions are not functioning properly. However, problems arise due to destructive and
irresponsible behavior toward natural resources, lack of ecological awareness from stakeholders, or non-
application of religious values in the use of maritime natural resources given by the Creator.
4. Conclusion
Conclusion This study states that the Qur'anic concept of maritime with a blue economy
perspective is holistic, where the use of maritime resources needs to integrate several interrelated
aspects. Reducing the focus on one aspect can reduce the effectiveness of addressing the complexity
of maritime issues.
The proposed framework covers aspects of aqidah, sharia, and morals. Aqidah highlights man's
role as a caliph towards nature, which Allah created for the benefit of man. Sharia refers to the rules
of Islamic law that govern the utilization of maritime natural resources. Meanwhile, morals
emphasize the importance of improvement with adaptive innovation for natural resource efficiency,
fair distribution, and responsible consumption of natural resources.
The resulting findings include a description of human relations with natural resources in the
Qur'an, as well as a maritime implementation model with a blue economy perspective from the
perspective of the Qur'an. The model has four pillars: religious, governance, socioeconomic, and
ecological.
The recommendations submitted include the need for further research in the context of
Qur'anic interpretation related to the land economy, the need for further testing of the application of
maritime concepts with blue economy insight in case studies, and the need for a multidisciplinary
approach in further studies related to the concept.
5. References
Al-Ashfahani, A.-R. (2009). Mufradat Alfāzh al-Qur’ān. Dār al-Qalam.
Al-Qaradhawi, Y. (2002). Islam Agama Ramah Lingkungan (cet. I). Pustaka Al-Kautsar.
Al-Qaradhawī, Y. (2003). Al-Halāl wa al-Harām fi al-Islām, translated by Wahid Amadi et al, Halal
Haram in Islam (Cet III). The Era of Intermedia.
Apridar, M., & Karim, S. (2012). Kelutan and Pessir Economics, (Cet 1). Graha Ilmu.
at-Tariqi, A. A. H. (2004). Ekonomi Islam : Prinsip, Dasar, dan Tujuan. Magistra Insani Press.
Bagir, H. (2019). Knowing Sufism in Islam (Cet 2). PT MIzan Publika.
e-ISSN: 2723-6692 🕮 p-ISSN: 2723-6595
Jurnal Indonesia Sosial Sains, Vol. 5, No. 4, April 2024 922
Ban, J., Alkazimi, M., Fard, E. V., Julius Walker, J., Aliefendic, H., Messmer, H.-P., Kaditi, E., Benmerabet,
M., Lutfi, H., Etiobhio, I., Sungungun, M., & Spitzy, J. (2019). 2019 World Oil Outlook 2040.
Organization of the Petroleum Exporting Countries.
Baudrillard, J. (2013). La sociate De Consumption, terj. Wahyunto, Masyarakat Konsumtif. Kreasi
Wacana.
Chapman, A. R., Petersen, R. L., & Smith-Moran, B. (2008). Bumi yang Terdesak: Perspektif Ilmu dan
Agama Mengenai Konsumsi, Populasi, dan Keberlanjutan. Mizan Pustaka.
Cleveland, C. J., & Stern, D. I. (1998). Indicators of natural resource scarcity: review, synthesis, and
application to US agriculture (pp. 113–138). https://doi.org/10.1007/978-94-017-3511-7_6
Dahlan, A. A. (2006). Encyclopedia of Islamic Law. PT. Van Hoeve’s New Ichtiar.
Fuad, M. (2001). “Abd al-Baqi, al-mu’jam al-mufras li al-fidha al-qar” in al-karam, . Dar ahiyah at-tars
al-’Arab.
Ilyas, Y. (1999). Queliah Akhlaq. Kitab Pelajar Offset.
Iskandar, J. (2006). The Challenge of Hardin’s Idea on The Tragedy of The Commons. Sosiohumaniora
Journal, 8(1), 46.
Jauhari, M. R. M. (2006). Keistimewaan Akhlak Islami. Pustaka Setia.
Karim, A. (2000). Ekonomi Mikro Islam. IIIT Indonesia.
Kementerian Luar Negeri Republik Indonesia. (2018, April 2). Climate Change: Profile Indonesia.
Ministry of Foreign Affairs of The Republic of Indonesia.
https://kemlu.go.id/portal/en/read/96/view/perubahan-iklim
Lajnah Pentashihan Mushaf Al-Qur’an Badan Litbang, & Diklat Kementrian Agama RI. (2014). Tafsir
Al-Qur’an Tematik: Vol. Cetakan 1 (Jilid 3). Kamil Pustaka.
Mangunjaya, F. M. (2005). Nature Conservation in Islam. Yayasan Obor Indonesia.
Ministry of Religious Affairs of the Republic of Indonesia. (2009). Thematic Tafsir of the Qur’an:
Sprirituality and Akhlaq. Lajnah Pentasihan Mushaf Al-Qur’an.
Mufid, S. A. (2010). Ekologi Manusia. Remaja Rosdakarya.
Nasa. (2023). Carbon Dioxde. The National Aeronautics and Space Administration.
https://climate.nasa.gov/vital-signs/carbon-dioxide/?intent=121
Nasution, M. E., Setyanto, B., Huda, N., Mufraeni, M. A., & Utama, B. S. (2006). Pengenalan Eksklusif
Ekonomi Islam. Kencana.
Qothrunnada, K. (2022, November 17). Konsumerisme Adalah, Ciri, Dampak dan Contohnya.
DetikFinance. https://finance.detik.com/solusiukm/d-6353639/konsumerisme-adalah-ciri-
dampak-dan-contohnya
Qutub, S. (2000). Tafsīr in Zhilālil Qur’an (Jilid 1). Gema Insani.
Rus, H. A. (2012). Environmental Depletion, Governance, and Conflict. Southern Economic Journal,
78(4), 1305–1332. https://doi.org/10.4284/0038-4038-78.4.1305
Setiono, K. (2007). Human Health and the Environment: Quality of Life in the Perspective of Global
Environmental Change. PT. Alumni.
Shihab, M. Q. (2000). Secercah Cahaya Ilahi Hidup Bersama al-Qur’an. PT. Mizan Pustaka.
Shiva, V. (2015). Soil not oil: Environmental justice in an age of climate crisis. North Atlantic Books.
Siddiqi, M. N. (1972). The Ecomics of Enterprise in Islam. Islamic Publication.
e-ISSN: 2723-6692 🕮 p-ISSN: 2723-6595
Jurnal Indonesia Sosial Sains, Vol. 5, No. 4, April 2024 923
Soemarwoto, O. (2008). Ekologi, Lingkungan Hidup dan pembangunan Manusia. Djambatan.
Sukarni, S. (2014). Isu Lingkungan dalam Perspektif Kalam, Fiqh, dan Tasawuf. Islamica: Jurnal Studi
Keislaman, 7(2), 445. https://doi.org/10.15642/islamica.2013.7.2.445-467
Sukirno, S. (2012). Makro Ekonomi Teori Pengantar. Rajawali Pers.
Yukl, G., Supriyanto, B., & Tanya, E. (2009). Kepemimpinan dalam Organisas. Indeks.
