How to cite:
Nawir Yuslem, Nurhayati , Elwardi Hasibuan. (2022). Revitalization of
Local Wisdom (Lubuk Prohibition) In Maqashid Al-Sharia'ah Review
of the Welfare of the Muslim Community. Journal Eduvest. Vol
2(1):116-120
E-ISSN:
2775-3727
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https://greenpublisher.id/
Eduvest – Journal of Universal Studies
Volume 2 Number 1, January 2022
p- ISSN 2775-3735 e-ISSN 2775-3727
REVITALIZATION OF LOCAL WISDOM (LUBUK PROHIBITION) IN
MAQASHID AL-SHARIA'AH
REVIEW OF THE WELFARE OF THE
MUSLIM COMMUNITY
Nawir Yuslem, Nurhayati , Elwardi Hasibuan
North Sumatra State Islamic University, Indonesia
Email: [email protected], [email protected],
ARTICLE INFO ABSTRACT
Received:
December, 26
th
2021
Revised:
January, 17
th
2022
Approved:
January, 18
th
2022
Lubuk prohibits one of the local wisdoms of the people of
Mandailing Natal Regency in environmental utilization. So far,
the pits of prohibition have been managed naturally and
traditionally, considering the large amount of damage caused
by illegal miners. To anticipate more fatal damage,
institutional revitalization is needed. The purpose of this study
is to analyze the management of lubuk prohibition in realizing
maqashid sharia and its role in improving the welfare of
society. This research is a qualitative research with an
ethnographic approach and uses a case study method. Sources
of research data were obtained through in-depth interviews
with key informants, namely Government Officials, Customary
Leaders, Lubuk Ban Managers, Community Leaders and Naposo
Nauli Bulung and other informants who understand and are
related to this research. Another method used to support the
results of interviews in informal FGD forums is field observation
and documentation. The results showed that the management
practice of Lubuk Ban in Mandailing Natal Regency has
changed into a new, more rational format with management
based on religious beliefs (Religious/Islamic).
KEYWORDS
Local Wisdom, Welfare, Muslim Community
This work is licensed under a Creative Commons
Attribution-ShareAlike 4.0 International
INTRODUCTION
Mandailing Natal Regency, part of the North Sumatra Province which is
inhabited by the majority of the Mandailing tribe, has the local wisdom of Lubuk Ban in
Nawir Yuslem, Nurhayati , Elwardi Hasibuan
Revitalization of Local Wisdom (Lubuk Prohibition) In Maqashid Al-Sharia'ah Review of
the Welfare of the Muslim Community 117
almost all of its villages, which is a form of river flow management carried out by the
community in public waters in their neighborhood to generate economic benefits. The
results obtained from the bottom of the prohibition are used for various village
development purposes that are beneficial to the whole community in order to realize the
common good (Mutti, Yakovleva, Vazquez-Brust, & Di Marco, 2012) (Yousfi, 2014).
those who dig rivers looking for gold cause water pollution (Unlicensed Gold Mining
(PETI) (Harwell, 2011), logging and use of forest areas for plantations causes
environmental damage, in addition to policy makers who are not environmentally aware
of local wisdom in this prohibition (Meadows & Randers, 2012). So that the damage to
the environment and nature is clear as a result of human actions that are very excessive in
exploiting natural resources (Dominguez & Benessaiah, 2017).
The National Disaster Management Agency (BNPB) recorded 2,925 disasters in
Indonesia during 2020, including 1,065 flash floods and 572 landslide cases. For the
North Sumatra Province in 2020 there have been 172 disasters, in Mandailing Natal
Regency the damage to the river is not only physical but the ecosystem is also damaged.
This makes the life of the people who are completely deprived worse, there is an increase
in poverty of 9.18% of the total population of 489,569 people, because the source of
income and productivity of land is reduced, making people's purchasing power low,
resulting in a slowdown in economic growth. Whereas the community business sector
which gives the most dominant role is the largest contributor to the Gross Regional
Domestic Product (GRDP) of Mandailing Natal Regency, namely; agriculture, forestry
and fisheries sectors (Lacasse, Lambert, & Khan, 2017) (Altenburg & Pegels, 2012).
The biggest consequence that may occur is in the form of social conflict or riots,
namely mass movements that are destructive to the social order that has been well
developed in the community as a form of community disappointment over economic
inequality on the one hand and jealousy over the omission of policy makers on the other.
In the midst of fears of a disaster occurring, there are many ways that can be done, one of
which is to revitalize the pit of prohibition in Mandailing Natal (Cooke et al., 2016)..
Revitalization in this paper means increasing and optimizing the role of the management
of the forbidden pit because many are resistant (Weiss, 2021) (McClanahan, Allison, &
Cinner, 2015). It should be noted that the management and maintenance of natural
resources from the point of view of Islamic Shari'ah, which is based on the principle of
eco-efficiency (do not damage the ecosystem, take efficiently in thinking about the
sustainability of natural resources) (Hashim, 2014). The benefits obtained in the
management of the forbidden pit as a form of river utilization in reducing environmental
damage for improving the community's economy from the point of view of Islamic law
through the understanding of maqashid al-syari'ah are absolutely necessary in order to
realize the benefit of humans in the world and in the hereafter.
RESEARCH METHOD
This research is a qualitative research and this research is a field research with an
ethnographic approach. Ethnography was chosen to obtain an in-depth description and
analysis of the culture and local wisdom of the community based on field research by
observing and interviewing them and other related people.
RESULT AND DISCUSSION
The results of this study indicate that the management of lubuk prohibition is related
to the objectives of Islamic law (maqashid al-syari'ah), namely maintaining
Eduvest – Journal of Universal Studies
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environmental ecosystems and strengthening the existence of religious activities, such as
the construction of houses of worship and madrasas. Lubuk prohibition is a form of area
management or natural resources (rivers/fisheries) based on religion, because Islam
encourages humans to conserve and manage natural resources. As caliphs, humans can
take advantage of natural resources to meet their needs. To understand the meaning of
syar'i in the provisions and regulations regarding the management of natural resources
(lubuk prohibition), an understanding is used through maqashid al-syari'ah which is a
method of understanding the purposes of syara' both contained in the Qur'an and Sunnah.
The concept of environmental management and maintenance from the point of view
of Islamic law needs to be considered because environmental problems and natural
resources are very urgent and closely related to the benefit of human life. In the view of
Islam, humans are a monodual and monopluralist creation of God. Therefore, the
economy as part of human life is not only physical, but also non-physical. Economics
finds not only physical prosperity, but also spiritual prosperity (Campbell, 2021).
Sharia economics as a manhaj al-ḥayah (system of life) departs from the awareness
of the teachings of Islam itself which is full of values, the value in sharia economics is
economic morals (ethical economics). As a sharia economic system, it has a role that does
not only have halal legislation. More than that islamic economics as a science seeks to
respond to economic problems and human behavior in the sharia paradigm.
'Alal al-Fâs as quoted by Ahcene Lahsasna defines maqâṣid al-syarî'ah as the goal
and secret behind each sharia law. Maqâṣid al-syarî'ah aims to protect the interests of
mankind and prevent evil in all circumstances, and is committed to realizing benefits for
the wider community by encouraging virtue and preventing evil. Imam al-Gazali in his
book al-Mustaṣfâ and Imam ash-Syâṭibî in his book al-Muwâfaqât categorizes maqâṣid
ash-syarî'ah into 5 (five) goals, namely protecting religion (ḥifz ad-dîn), protecting souls
(ḥifz an- nafs), guarding reason (ḥifz 'aql), guarding offspring (ḥifz an-nasl) and guarding
property (ḥifz al-mâl). These five elements are very fundamental and comprehensively
cover human life, so they are often referred to as al-kulliyah al-khamsah (5
comprehensive aspects), so that damage to just one aspect will have negative
implications.
Yusuf al-Qardawi (L.1245 H/1926 AD) in his book, Ri‟âyat al-Bî‟ah fî Syarî‟at al-
Islâm, that Islam places environmental preservation as the basis for maintaining the main
goals of religion (al-darûriyyât al- khams). Simply put, the environment is a prerequisite
for realizing the main goals of religion (van Huis & Oonincx, 2017). First, protecting the
environment is the same as hifz al-dn, meaning that all efforts to protect the environment
are the same as maintaining religion, because the sin of polluting the environment is the
same as tarnishing religious substance, which indirectly negates human existence as
khalfah fi al-ard. Therefore, man should not forget that he was appointed as caliph
because of the power of Allah swt. on his earth (Cooper, 2019)(Shue, 2014). Deviant
actions related to the environment will result in misery for the next generation. Efforts to
maintain generation continuity are reflected in the teachings and recommendations to
unite and build solidarity, which is applied concretely in maintaining all forms of
exploitation of sources of sustenance that are the right of future generations (Bariah,
2018).
Fourth, protecting the environment is the same as taking care of ifz 'aql, only people
who have no sense who are not burdened with protecting and preserving the environment.
Efforts to maintain the continuity of human life will not work unless the mind is guarded,
so that if there are humans who do damage to the environment, then the human has lost
his mind. Because it is not appropriate for the behavior of drunkards (people who have
Nawir Yuslem, Nurhayati , Elwardi Hasibuan
Revitalization of Local Wisdom (Lubuk Prohibition) In Maqashid Al-Sharia'ah Review of
the Welfare of the Muslim Community 119
lost their minds) to be applied in the pattern of interaction with the environment. Because
when the role of reason has been abolished, humans will never understand what is right
and what is false.
Fifth, protecting the environment is the same as hifz al-mâl. Allah swt., has made
wealth as a provision in human life on earth. Wealth is not only money, gold, and gems,
but everything that is needed by humans, such as plants, animals, water, air, and all that is
on and in the bowels of the earth is an infinite wealth, given by God for human needs.
CONCLUSION
The management of lubuk prohibition in Mandailing Natal Regency can last for
decades after undergoing a change from management based on animistic beliefs into a
new, more rational format based on religious beliefs (Religious/Islamic), based on 3 main
things, namely: (a) Value of benefit, community cohesiveness and management
accountability, (b) the value of compassion and unity based on the Dalihan Na Tolu
philosophy, (c) Islamic values.
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