Islamic Ecotheology and Environmental Ethics: An Analysis of Ecological Values in Hadith and the Concept of Khalifah

Abstract

The environmental crisis is a social, ethical, and ecological issue that requires a multidimensional approach, including a religious perspective. Previous studies have shown that Islamic values can contribute to the development of environmental ethics through the concepts of Eco-Islam and khalifah, as well as through the integration of religious values with community-based conservation practices. However, studies that specifically connect ecological values in Prophetic hadith with the concept of khalifah and examine their relevance to contemporary social life remain underdeveloped. This study aims to analyze ecological values in the hadith of the Prophet Muhammad and examine the concept of khalifah as an ethical foundation for environmental responsibility from an Islamic ecotheological perspective. The study employs a qualitative approach using library research. Data were obtained from the Qur’an, hadith collections, Qur’anic commentaries and hadith commentaries, fatwas issued by the Indonesian Ulama Council (MUI), as well as relevant books, journal articles, and previous studies. The data were analyzed using qualitative thematic content analysis by identifying the concepts of tauhid, khalifah, amanah, mizan, maslahah, fasad, israf, conservation, and concern for living beings. The findings indicate that the Prophetic hadith contains ecological values emphasizing respect for life, care for plants and animals, responsible and non-excessive use of natural resources, and the prohibition of actions that cause environmental harm. The concept of * khalifah positions human beings as trustees responsible for managing and preserving the earth while maintaining ecological balance and considering intergenerational sustainability. In the Indonesian context, these values are also reflected in several MUI fatwas addressing environmentally responsible mining, wildlife conservation, and global climate change mitigation and control. These findings suggest that Islamic ecotheology has the potential to serve as an ethical framework that complements regulatory, technical, and scientific approaches to environmental management. Its implementation is recommended through Islamic education, environmentally friendly pesantren and mosques, digital religious outreach, strengthened ecological literacy, and collaboration among religious institutions, communities, government, and environmental organizations. Further empirical research is needed to examine how these values are internalized and translated into actual environmental behavior among Muslim communities.