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The Dilemma of Deforestation in Indonesia: The
Perspective of Buya Hamka and Quraish Shihab
(Comparative Study of Al Misbah Interpretation & Al
Azhar Interpretation)
Rasyid Tahta Nugraha
a,1
, Abrar Dawud Faza
b,2
ab
North Sumatra State Islamic University, Medan
*
Email Corresponding: Rasyidta.n[email protected]
ARTICLE INFO
ABSTRACT
Article hisrory:
Accepted: 10 October 2024
Reviced: 28 October 2024
Approved: 5 November 2024
Available online: 19 November
2024
This research is motivated by the increasingly complex environmental
problems in Indonesia, such as deforestation, water and air pollution,
ecosystem damage, and the significant impacts of climate change. The
environmental crisis is not only caused by inappropriate policies, but also by
the low public awareness of the importance of preserving nature. In this
context, Islamic thought derived from the Qur'an is relevant to provide moral
and practical solutions. This study examines the wisdom of two great
Indonesian scholars, Buya Hamka and Quraish Shihab, through their tafsir
works, Tafsir Al-Azhar and Tafsir Al-Misbah, which contain views on the
relationship between humans and nature. This comparative study aims to
identify the relevance of the interpretations of the two figures in answering
contemporary environmental problems in Indonesia. Although there are
differences in methodology in interpretation, both Buya Hamka and Quraish
Shihab emphasize the importance of environmental ethics and human
responsibility as caliphs on earth. In conclusion, their interpretations not only
have theological value, but also provide relevant practical guidelines for
addressing environmental challenges in Indonesia.
Keywords:
Buya Hamka
Quraish Shihab
Al-Azhar Interpretation
Al-Misbah Interpretation
©2024, Rasyid Tahta Nugraha, Abrar Dawud Faza
This is an open access article under CC BY-SA license
1. Introduction
Deforestation in Indonesia is a complex problem and has a significant impact on the
environment, ecosystems, and human life. Deforestation is defined as the process of destroying
or removing natural forests, either directly or indirectly, which can cause changes in land cover
and ecosystems (Watch, 2023). The impacts of deforestation are extensive, including loss of
biodiversity, increased greenhouse gas emissions, climate change, and damage to water
resources. In addition, local communities who depend on forests for their livelihoods also feel
the negative impacts of this process.
According to data from the Ministry of Environment and Forestry (KLHK) (Anugrah,
2022), net deforestation in Indonesia in 2021-2022 reached 104 thousand hectares, with gross
deforestation of 119.4 thousand hectares and reforestation of 15.4 thousand hectares. Although
this figure shows a decrease of 8.4% compared to the previous year, where the deforestation
rate reached 113.5 thousand hectares, challenges remain. The area of forested land in Indonesia
in 2022 was recorded at 96 million hectares or 51.2% of the total land area. Among the
provinces that experienced the highest deforestation in 2023 (BPS, 2022), West Kalimantan
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recorded the highest figure with deforestation of 35,162 hectares, followed by Central
Kalimantan and East Kalimantan.
Debates over deforestation data have also emerged; while the Ministry of Environment
and Forestry claims that the deforestation rate is decreasing and has reached its lowest level in
history, Forest Watch Indonesia (FWI) reports that around 680 thousand hectares of forest have
been lost at an average rate of 227 thousand hectares per year (Indonesia, 2024). Thus, despite
indications of a decline in deforestation rates, the challenge of protecting Indonesia's forests
remains enormous. To address this issue, integrated efforts are needed from the government,
communities, and environmental organizations to protect and sustainably manage forests for
the sake of the sustainability of the ecosystem and the lives of the people who depend on it.
In this case, religion is considered to be able to help reduce environmental damage
because religion builds human morals, including Islam. In the Qur'an and Hadith, Islam has
mentioned environmental issues several times. However, with the largest Muslim population in
the world, Indonesia is a very religious country. Ironically, the rate of deforestation in
Indonesia is higher than anywhere else in the world. Therefore, based on this fact, the purpose
of this article is to learn more about the problem of deforestation from the perspective of Buya
Hamka and Quraish Shihab which in this case will also be discussed in Surah Al-A'raf verse 56
and from this article will discuss further the verses and hadiths that are continuous with
deforestation to ask humans to maintain forest sustainability.
The author focuses on analyzing the thoughts of these two figures on the issue of
deforestation. This study also refers to the theory that explains that deforestation is influenced
by various factors, including land conversion for agriculture, plantations, and mining, as well
as illegal logging activities. Buya Hamka, a cleric and intellectual, is known for his profound
views on morality and ethics in human life, including in terms of protecting the environment.
In his works, Hamka often emphasizes the importance of maintaining the balance of nature as
part of human responsibility to God. Meanwhile, Quraish Shihab, an expert in interpreting the
Qur'an, provides a more textual and contextual perspective on environmental issues. Shihab
highlights the verses of the Qur'an that talk about the importance of protecting nature and
avoiding damage to the earth. By combining the views of these two figures, this study seeks to
offer solutions based on Islamic values in dealing with the problem of deforestation in
Indonesia.
2. Method
In this study, the author uses a Qualitative Method with a Literature Study approach or
more commonly known as Library Research. The process involves collecting various
references related to the topic being studied such as the Tafsir Al Azhar book and the Tafsir Al
Misbah book, books, journals, and articles. After that, the most relevant sources are selected
and the data is grouped based on the research topic. In this study, the author uses the Muqorran
method. which refers to a method of interpreting the Qur'an by comparing its verses with each
other, or it can also be compared with the hadith and opinions of the Mufasirs that are in
accordance with the research topic (Fitriatunnisa and Rafdi, 2024). The object of this study is
the verses of the Qur'an related to deforestation by referring to the views of Buya Hamka and
Qurais Shihab (Weber, 2017).
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3. Result and Discussion
Deforestation in Indonesia is very dangerous if continued. Because of its vast tropical
forests, Indonesia is called the "lungs of the world". Forests are called the largest producers of
oxygen (O2), which is very important for humans to breathe. In addition, forests play an
important role in absorbing and storing carbon gas emissions, which are the main factors
causing global warming. In addition, forests protect biodiversity, including flora and fauna.
Therefore, the people and government of Indonesia must maintain the sustainability of the
forest.
Deforestation in Islam
Islam, as a religion of rahmatan lil alamin, clearly teaches its followers to have eternal
ecological awareness (hablun min al-'alam). Islam pays attention to nature. The Qur'an and
Hadith show how Muslims think and act, including dealing with environmental crises. In one
Hadith, the Prophet Muhammad SAW said, "I have made the city of Medina a sacred land
between its two stones, its trees may not be cut and its game animals may not be hunted." In
another hadith, he also said, "Whoever cuts a jujube tree, Allah SWT will immerse his head in
hellfire. "In wording, both stories prohibit humans from destroying the environment, including
cutting down trees. When connected to the environmental crisis, especially the problem of
deforestation, Islam can be considered "cursing". This may refer to the wording of the Hadith
about the reward for those who cut down jujube trees by "dipping their heads into hellfire". As
previously mentioned, Indonesia's deforestation rate is one of the highest in the world, and this
is very concerning for Indonesia in dealing with deforestation.
Quraish Shihab is a contemporary Muslim scholar who also pays great attention to
environmental issues. Through his works such as Tafsir Al-Misbah and Islam and the
Environment: The Perspective of the Qur'an Concerning Environmental Maintenance. Quraish
Shihab emphasizes that Islam has an important role in mitigating environmental damage,
including deforestation, by referring to the teachings of the Qur'an and Hadith which instruct
humans to preserve forests and not to destroy them. He argues that forest destruction is a moral
problem that must be addressed on the basis of Islamic faith and morality. Buya Hamka is an
Indonesian cleric, writer, and philosopher who is known for his works of interpretation,
especially the Al-Azhar Interpretation.
Buya Hamka, through his eco-theological approach, argues that knowing nature is part
of knowing God, as stated in the verse "Is not He (Allah) who created the heavens and the earth
and sent down water from the sky for you..." (QS. An-Naml: 60), this shows that nature is not
only a resource, but also a sign of His greatness. He emphasized the importance of preserving
nature as a moral command that must be obeyed by mankind, as stated in the verse "and do not
do mischief on the earth after it has been created in good order..." (QS. Al-A'raf: 56).
According to him, everything created by Allah on this earth is a natural resource that must be
maintained well and cared for and utilized wisely and not excessively, and always be grateful
for the blessings given by Allah.
Both figures agreed that deforestation as a form of excessive exploitation of nature, is
contrary to Islamic principles and the use of natural resources must be carried out with spiritual
awareness and respect for the rights of nature. They also reminded that humans have a
responsibility to maintain the sustainability of nature and common welfare and as a form of
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obedience to Allah. On the other hand, the author also explains the verses of the Qur'an related
to the destruction of the earth, especially the problem of deforestation. Allah says in the letter
Al-A'raf verse 56:
fear and hope. Indeed, t
Reported from the NU Online page, verse 56 of the Al-A'raf letter is so that you
(humans) do not do damage on earth after it was created in good condition. Pray to Him with
fear so that you are more devout and motivated to obey Him, and full of hope for His grace and
the fulfillment of your prayers. Indeed, the mercy of Allah is very close to those who do good.
Meanwhile, in Tafsir Al-Misbah, Quraish Shihab said that the previous verse prohibits
exceeding the limits, this verse prohibits destruction on earth. Destruction is one form of
exceeding the limits, therefore this verse continues the guidance of the previous verse by
stating: and do not cause corruption on earth, after its improvement by Allah and/or anyone
else and pray and worship Him in a state of fear so that you are more devout, and more
motivated to obey Him and in a state of full hope for His grace, including the fulfillment of
your prayers. Indeed, the mercy of Allah is very close to Al-Muhsinin, namely those who do
good.
The universe has been created by Allah SWT in a very harmonious state, in harmony
and fulfilling the needs of creatures. Allah has made it good, even commanding His servants to
fix it. One form of improvement that Allah has done is by sending prophets to straighten out
and fix the chaotic life in society. Whoever does not welcome the arrival of the messengers, or
hinders their mission, then he has committed one form of destruction on earth. Damaging
something after it has been repaired is far worse than damaging it before it has been repaired,
or when it is bad. Therefore, this verse clearly underlines the prohibition, although of course
worsening the damage or destroying something good is also very reprehensible.
His words: "wad'uhu khaufan wa tham a'an!" pray to Him in a state of fear and hope.
There are those who understand it in the sense of "fear lest your prayer will not be answered."
This opinion is not in line with the Prophet's recommendations. so that prayer is accompanied
by full confidence and hope, may Allah grant prayer. This advice is different from the advice in
the previous verse, namely to be humble and to keep it a secret. Because these are two other
conditions that need to be considered by people who pray and worship. It is as if this verse is
saying; Gather within yourself fear of Allah and hope in His grace, and never assume that the
prayers you have offered, even if earnestly, are sufficient.
On the other hand , this verse refers to people who do good or are usually called
Muhsinin. The word Muhsinin comes from Arabic (), which is the plural form of the
word muhsin (). Etymologically, muhsin comes from the root word hasana () which
means goodness or beauty. In the Islamic context, muhsinin refers to people who do good
deeds sincerely, do good deeds beautifully, and give their best in every action they take.
Muhsinin are often described as those who do good deeds not only to gain rewards, but
because of the drive of sincerity and love for Allah. This concept is closely related to ihsan,
which means achieving perfection in worship as if seeing Allah, or at least realizing that Allah
is always sees His servants.
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This is the opinion of tafsir scholars such as Al-Tabari which the author has outlined in
interpreting QS Al A'raf [7]: 56, namely explaining that muhsinin are people who do good
deeds sincerely, carry out Allah's commands, and stay away from His prohibitions. They are
pious servants of Allah, who do good deeds not only to get rewards, but also because of their
sincerity and love for Allah.
His words: "inna rahmatallahi qaribun min al-mutsinin" indeed Allah's mercy is close to
Al-Muhsinin, has also been a long discussion among scholars because the verse uses the word
Qarib/close which according to Arabic language rules, should be in the form of Mu'Annas,
namely Qaribatun, not Qarib, (Mudzakkar/Masculine), because it indicates the closeness of
grace in the form of Mu'annas.
In addition to the view that is based on the use of language above, there is another view
that is based on special considerations that the verse wants to emphasize. To explain it, it must
first be remembered that the abundance of God's gifts is diverse, not only in the form of grace,
but includes many things besides Him. If you say, He is the Most Gracious, then it is not
included in the meaning of the word Most Gracious that He is the Giver of sustenance, or the
Defender and so on. The only word that includes all the attributes of the Most Perfect God is
the name of His Essence, namely Allah. Well, from here this verse when using the word qarib
seems to want to state that the closeness obtained by the muhsin people is not only the
'closeness of His grace but the closeness of Allah with all His great attributes. From here the
word qarib can essentially be associated with grace, but with Allah SWT. And because the
word Allah is mudzakkar, then of course the word qarib must also be mudzakkar.
Meanwhile, in Tafsir Al-Azhar, Hamka said that it was narrated by Abu Shaykh from
Abu Bakr bin Yyasy, that he was asked by people about what the meaning of Allah's verse
which investigated the earth after it was finished, he answered: "The Prophet Muhammad
SAW. has been sent by Allah to the face of this earth, even though at that time the earth was
already tangled; with the coming of Muhammad, the confusion disappeared and a complete
earth emerged. So if there are people who invite people to teachings that violate Muhammad's
teachings, that person is called the one who brings tangles to the face of the earth. "Tangling up
after you're done is much worse than tangling something that's already tangled up. So if you
can't make something better, don't destroy what is already good. According to Abidin, people
who like to create confusion and damage are people who are enemies of society. The peak of
all chaos, confusion and damage is takabbur, unjust and arbitrary. And this is based on nations
that have advanced in science in this modern era, we admit that they have brought a lot of
progress to life.
Improvements to factories, improvements to world traffic relations, improvements to a
more luxurious life, but very little effort is made to improve the human soul, so that
increasingly on this earth, feelings of hostility and resentment are growing everywhere among
nations. That. So a Muslim who is aware of his religion has an obligation not to add to the
tangles that are already tangled, but rather to maintain the completion of what is already there,
not to tangle it again, and try to make something better and more complete. "And call to Him in
a state of fear and hope. "So in facing the social life, start by calling on Allah to strengthen
your personality by humbling yourself and remaining silent, then accompanied by living in the
midst of society, don't investigate what is done and destroy what is good. So apart from the
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verse above, to pray humbly and silently, the attitude of prayer should be full of fear and full of
passion. Afraid of His wrath and eager for His approval. So a person who lives in the midst of
human society, armed with the power of Allah's guidance because of his unceasing prayer, will
undoubtedly receive guidance and taufik from Allah, so that he does not become a destroyer
and a troublemaker, but instead tries to make a better earth. beautiful, and a better world,
especially deepening the influence of Islam or improvements that the Prophet Muhammad saw
brought to this earth.
Hamka also appealed to pray solemnly and silently, followed by serving the social life
that requires maintaining relationships between humans, safety and environmental
sustainability accompanied by prayers that are full of fear and great hope, live life as a good
person, Good personality towards Allah and good personality towards society. In good times or
in bad times always in contact with Allah. That is the person who is called Muhsin, namely a
person who always improves the quality of himself, the quality of faith and the quality of life.
So Allah said, giving his promise to such people, as the end of the verse: "Indeed, the mercy of
Allah is close to those who do good". (end of verse 56). Ihsan means always being good and
improving, always doing good deeds, making things better and better for yourself and for
others. This is what makes human life progress and increase. So we are commanded to do this
ihsan, first and foremost in terms of worship, as the words of the Prophet Muhammad SAW:
"Al-Ihsan is that you worship Allah as if you see Him. Even though you do not see Him, He
always sees you".
Then do Ihsan in all fields, so that when slaughtering livestock to be eaten, do Ihsan
using a very sharp knife, so that the animal does not suffer for a long time. In war, if the enemy
is dead, do ihsanlah, that is, do not chop or stab the dead body again. Therefore, refine your
heart's feelings with piety, so that it will increase your liking for what is better, what is truer,
love for the truth, fight for justice, have mercy on the weak. Therefore, even in war, Muslims
are obliged to do Ihsan. To the extent that it is said to be ordered to use a sharp sword, and if
you cut an enemy's neck, you should use a very sharp sword, and if you have surrendered, you
should be taken prisoner well, and the country that has asked for peace, should immediately
stop fighting it.
This ihsan influenced Manshur Ibn Abu Amir in the golden age of Islam in Andalusia,
so that the price of a piece of land that would be used as a bridge had been paid by a royal
official 10 gold dinars to an old man, he called the old man back and added another 90 gold
dinars, because he appreciated the honesty of the old man. This ihsan also caused Saladin Al-
Ayubi to immediately go to war with the English King Richard, The Lion Heart, he heard that
his enemy was sick, then he sent his personal doctor to treat his enemy until he recovered, so
that when he recovered he could continue the war again with a healthy body. And this is in line
with the opinion of Nurul Tsalis in his journal regarding the three basic principles of a
Muslim's outlook on life, firstly, faith, namely belief in six matters, secondly, Islam, namely
pillars, which are five matters, and thirdly, Ihsan as the key or pillar of faith and Islam.
One day, Sayyidina Umar bin Khattab suddenly became a caliph, walking in the market
in the city of Medina. Suddenly he saw an old man who was tired and walking with a stick. He
was begging for alms from the mercy of people. Then he called the old man. It turned out to be
a Jew, so he asked: "O old man! Why has your fate reached this point?".
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The orangtau answered that he was left alone in the world, there were no children left to
help him, and he had to pay the Jizyah every year. So to pay for the Jizyah, he begged. He was
touched when he heard the parents' words. Then he ordered the officials who accompanied
him: "remove the parents' names from the list of people who are obliged to pay the Jizyah, and
instead remove them from the Baitul Mal for their living expenses until they die. The parents
were in tears when they heard this decision, and Sayyidina Umar was also in tears, saying: "He
spent his energy on us when he was young, why won't he feel our defense when he is old?"
Here's an example of Isan. And this is what God promises, that Allah's grace is always close to
those who have a soul of ihsan.
4. Conclusion
The occurrence of environmental damage and deviations from nature that give birth to
disasters are caused by human actions, as stated in a very clear wording (bima kasabat aidin-
nas). However, this wording is understood by some commentators not only to indicate human
behavior directly in the context of environmental damage, such as illegal logging, littering,
dumping industrial waste without regard to the ecosystem, and so on, but also refers to non-
physical behavior, such as polytheism, hypocrisy and all forms of sin. This means that
deviations from faith and sinful behavior are the causes of environmental damage. Polytheism
and infidelity here are not only in terms of faith but also behavior, so that fasiq is also
considered as shirk in the context of actions, not beliefs.
From the explanation above, it can be understood that the occurrence of disasters and
environmental damage is essentially due to damage to human mentality or morality. This
mental damage drives humans to carry out destructive behavior, both those directly related to
environmental damage, such as illegal logging, building buildings in water catchment areas,
damming river channels so that they narrow and others: or indirectly, such as corruption,
bribery, abuse of office, economic crimes and others. Here it can be understood that physical
damage is essentially the result of non-physical or mental damage. If this deviant behavior
continues massively and becomes a culture, it will have an impact on environmental
destruction which will ultimately cause disasters. Allah brings disasters so that humans can feel
the consequences of their actions so that they can return to obedience.
In this case, the author also created a table which discusses deforestation from the
perspective of Quraish Shihab and Buya Hamka.
Quraish Shiha
l
b
The teachings of the Qur'an and Hadith that order humans to
preserve forests and not to destroy them. He argues that forest
destruction is a moral problem that must be addressed on the
basis of Islamic faith and morality.
Buya Hamka
Nature is not only a resource, but also a sign of His greatness.
He emphasized the importance of preserving nature as a moral
command that must be obeyed by humanity as proof of being a
pious servant.
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