Abstract
Amidst the escalating global water shortage crisis, Islamic financial instruments offer a viable and sustainable solution by utilizing blue sukuk. Grounded in the Islamic principle of Iḥya al-Mawāt, which advocates for the revitalization of barren lands, blue sukuk provides a framework for financing water infrastructure projects in arid regions. The proposed approach entails the issuance of blue sukuk to fund water infrastructure development, specifically irrigation systems, in parched lands. This strategy aligns with the Islamic principle of Iḥya al-Mawāt, enabling barren lands to be cultivated and transformed into productive agricultural areas. The authors used a content analysis of the Islamic law related to Iḥya and merged it with the existing Sukuk models to formulate a new solution for an old problem. Implementing blue sukuk projects holds immense potential to alleviate the water scarcity crisis, promising enhanced crop yields, poverty reduction, improved food security, and employment opportunities. However, realizing these benefits hinges on addressing the challenges like no regulatory framework, long-term financing, and the readiness of governments associated with blue sukuk projects, which include substantial investment requirements and regulatory adaptations. Despite the hurdles, the potential benefits of blue sukuk outweigh the challenges, positioning them as a promising tool to combat the water shortage crisis. By harnessing Islamic financial principles, Blue Sukuk offers a sustainable and practical approach to addressing this global challenge.
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Notes
- 1.
الكلام في موضعين في بيان أنواع الأراضي وفي بيان حكم كل نوع منها.(أما) الأول: فالأراضي في الأصل نوعان: أرض مملوكة، وأرض مباحة غير مملوكة، والمملوكة نوعان: عامرة وخراب، والمباحة نوعان أيضا: نوع هو من مرافق البلدة محتطبا لهم ومرعى لمواشيهم ونوع ليس من مرافقها وهو المسمى بالموات بدائع الصنائع في ترتيب الشرائع (6/192)2.
The lands are originally of two types: owned land, and permissible land that is not owned, and owned are of two types: full and ruined, and permissible are also of two types: a type that is one of the town’s facilities as a wood for them and pasture for their livestock and a type that is not one of its facilities, which is called Al-Mawat.
- 2.
الفقه الإسلامي وأدلته للزحيلي (6/4625)ولا يشترط عند الجمهور (الحنفية والمالكية والحنابلة) (1) كون المحيي مسلماً، فلا فرق بين المسلم والذمي في الإحياء، لعموم قول النبي صلّى الله عليه وسلم: «من أحيا أرضاً ميتة، فهي له»، ولأن الإحياء أحد أسباب التمليك، فاشترك فيه المسلم والذمي، كسائر أسباب الملكية.
It is not required according to the scholars (Hanafi, Maliki and Hanbali) that the reviver is a Muslim, so there is no difference between a Muslim and a dhimmi in revival, because of the general saying of the Prophet (peace and blessings of Allaah be upon him): “Whoever revives a dead land, it is his”, and because revival is one of the reasons for ownership, so the Muslim and the dhimmi participated in it, like all other reasons for ownership.
- 3.
الأراضي المملوكة العامرة: فليس لأحد أن يتصرف فيها من غير إذن صاحبها؛ لأن عصمة الملك تمنع من ذلك، وكذلك الأرض الخراب الذي انقطع ماؤها ومضى على ذلك سنون لأن الملك فيها قائم وإن طال الزمان حتى يجوز بيعها وهبتها وإجارتها وتصير ميراثا إذا مات صاحبها۔ (أما)0
(As for the land owned by the owner: no one can dispose of it without the permission of the owner, because the infallibility of the king prevents this from happening, as well as the ruined land whose water has been cut off and years have passed since that, because the ownership in it exists, even if it is long until it is permissible to sell, gift and rent it, and it becomes an inheritance if its owner dies. spiepr par404).
- 4.
بدائع الصنائع في ترتيب الشرائع (6/ 194)فالأرض الموات هي أرض خارج البلد لم تكن ملكا لأحد ولا حقا له خاصا فلا يكون داخل البلد موات أصلا، وكذا ما كان خارج البلدة من مرافقها محتطبا بها لأهلها أو مرعى لهم لا يكون مواتا حتى لا يملك الإمام إقطاعها؛ لأن ما كان من مرافق أهل البلدة فهو حق أهل البلدة كفناء دارهم وفي الإقطاع إبطال حقهم.وكذلك أرض الملح والقار والنفط ونحوها مما لا يستغني عنها المسلمون لا تكون أرض موات حتى لا يجوز للإمام أن يقطعها لأحد؛ لأنها حق لعامة المسلمين وفي الإقطاع إبطال حقهم وهذا لا يجوز
The Mawat land is a land outside the country that did not belong to anyone and has no special right, so it is not inside the city favorable in the first place, as well as what was outside the town of its facilities that were wooded for its people or pasture for them is not favorable so that the imam does not own its fiefdom, because what was one of the facilities of the people of the town is the right of the people of the town as the courtyard of their house and it is feudalism to invalidate their right. The imam cannot cut it off for anyone, because it is the right of the common Muslims, and in feudalism they invalidate their right, and this is not permissible spiepr par425.
- 5.
(284 /3) درر الحكام في شرح مجلة الأحكام
وَالْخُلَاصَةُ أَنَّ الْأُمُورَ الَّتِي تُعَدُّ إحْيَاءً كَمَا ذَكَرَ فِي الْمَادَّةِ الْآنِفَةِ وَفِي مَتْنِ وَشَرْحِ هَذِهِ الْمَادَّةِ هِيَ عِبَارَةٌ عَنْ تِسْعَةِ أُمُورٍ:
(1) زَرْعُ الْبَذْرِ (2) غَرْسُ الشَّتْلِ (3) بِنَاءُ الْأَبْنِيَةِ (4) كِرَابُ الْأَرْضِ (5) سَقْيُ الْأَرْضِ (6) شَقُّ جَدْوَلٍ وَمَجْرَى لِلسَّقْيِ (7) إحَاطَةُ الْأَرْضِ بِجِدَارٍ (8) بِنَاءُ مُسَنَّاةٍ (9) حَفْرُ بِئْرٍ حَتَّى خُرُوجِ الْمَاءِ فَلِذَلِكَ لَوْ حَفَرَ أَحَدٌ فِي أَسْفَلِ الْجَبَلِ الْمَوَاتِ بِئْرًا فَيَمْلِكُ ذَلِكَ الْجَبَلَ حَتَّى أَعْلَاهُ (الْهِنْدِيَّةُ فِي الْبَابِ الْأَوَّلِ مِنْ الْمَوَاتِ)0.
(3/ 284) The conclusion is that the matters that are considered revival, are: planting the seed (2) planting seedlings (3) building any building (4) tilling the land (5) watering the land (6) Digging a stream and channel for irrigation (7) Surrounding the land with a wall (8) Building a stake (9) Digging a well until the water comes out, so that if someone digs at the bottom of the The Mountain, He possesses that mountain even to its highest point (Hindiyya).
- 6.
(4626 /6) الفقه الإسلامي وأدلته للزحيلي
هل يحصل الإحياء بالتحجير؟ التحجير أو التحويط: هو الإعلام بوضع الأحجار حول الأرض، أي وضع سور من الأحجار والأشواك ونحوها على جوانب الأرض، وقد اتفق الفقهاء على عدم صلاحيته للإحياء، لكن المتحجر يكون أحق بها من غيره.
Does revival take place by quarrying? Quarrying or hedging: It is the notification of the placement of stones around the ground, that is, the placement of a fence of stones, thorns and the like on the sides of the earth, and the jurists have agreed that it is not suitable for revival, but the fossilized is more entitled to it than others.
- 7.
(4629 /6) الفقه الإسلامي وأدلته للزحيلي
قال أبو يوسف: إن أحياها مسلم، فإن كانت تلك الأرض من الأراضي العشرية فالواجب فيها العشر، وإن كانت من حيّز الأراضي الخراجية فالواجب فيها الخراج.)
وقال محمد: إن أحياها بماء العشر كماء المطر أو الأنهار الكبيرة فهي عشرية، وإن أحياها بماء الخراج، كالماء المأخوذ من نهر حفره غير المسلمين فهي خراجية. وهذا الرأي هو ما مشى عليه صاحب الهداية.
Abu Yusuf said: If it is revived by a Muslim, if that land is one of the ten lands, then it is obligatory to do the tithe, and if it is from the area of the abscessive lands, then it is obligatory to go out.
- 8.
وَالأَْصْل فِي مَشْرُوعِيَّةِ الْحَرِيمِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جَعَل لِلْبِئْرِ وَالْعَيْنِ وَكُل أَرْضٍ حَرِيمًا، بِقَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنْ حَفَرَ بِئْرًا فَلَهُ أَرْبَعُونَ ذِرَاعًا عَطَنًا لِمَاشِيَتِهِ الموسوعة الفقهية الكويتية (17/ 213) ۔
The basic principle regarding the legality of harems is that the Prophet, may God’s prayers and peace be upon him, made the well, the spring, and every land a harem, by saying, may God’s prayers and peace be upon him: He who digs a well, and he has forty cubits of fodder for his livestock.
- 9.
لاَ خِلاَفَ بَيْنَ الْفُقَهَاءِ فِي أَنَّهُ لاَ يَجُوزُ إِحْيَاءُ حَرِيمِ الْبِئْرِ وَالنَّهْرِ، وَالْعَيْنِ، وَكُل مَمْلُوكٍ لاَ يَجُوزُ إِحْيَاءُ مَا تَعَلَّقَ بِمَصَالِحِهِ، لِقَوْلِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: مَنْ أَحْيَا أَرْضًا مَيِّتَةً فِي غَيْرِ حَقِّ مُسْلِمٍ فَهِيَ لَهُ ۔ الموسوعة الفقهية الكويتية (17/ 213)0
There is no disagreement among the jurists that it is not permissible to revive a well, a river, a spring, or any property whose interests it is not permissible to revive. And to him, may the peace and blessings of God be upon him: Whoever revives dead land without the right of a Muslim, it belongs to him.
- 10.
حريم العين الجارية: الأصح أن حريمها خمس مئة ذراع من كل جانب والذراع ست قبضات، كل قبضة أربع أصابع، وهو من المرفق إلى الأنامل. لقول الزهري: «وحريم العين خمس مئة ذراع، من كل ناحية» وبناء عليه يمنع غير صاحب الحريم من الحفر ونحوه في مسافة الحريم، لأنه ملك له، فله تضمين المعتدي أو ردم الحفرة. الفقه الإسلامي وأدلته للزحيلي (6/ 4632)0
Harem of the running stream: It is more correct that its harem is five hundred cubits on each side and the arm is six fists, each fist is four fingers, which is from the elbow to the fingers. Al-Zuhri says: “The harem of the stream is five hundred cubits on each side” and accordingly it is forbidden for the non-owner of the harem to dig and so on in the distance of the harem, because it belongs to him, so he may include the aggressor or fill the hole.
- 11.
وحريم بئر الناضح وحريم بئر العطن(هي التي ينزح منها الماء باليد): أربعون ذراعا من كل جانب باتفاق الحنفية، كما دلت بعض الروايات لكنها غريبة أي لم تثبت، كما قال الزيلعي ۔ (وهي التي ينزح منها الماء بالبعير ونحوه) أربعون ذراعا كبئر العطن عند أبي حنيفة، عملا بحاجة الناس. وعند الصاحبين: ستون ذراعا لما روي: «وحريم بئر الناضح ستون ذراعا» والصحيح: أن حريمها على قدر الحاجة من كل الجوانب. بشرط أن يحفرها في موات بإذن الإمام أو في ملكه، فلو حفر في ملك الغير لا يستحق الحريم.
1The harem of Bir al-Nadooh and the harem of Bir al-’Atan (from which water drains by hand): forty cubits from each side according to the agreement of the tap, as indicated by some narrations, but they are strange, i.e. they have not been proven, as al-Zayla’i said. (from which water drains with camels and so on) forty cubits like the well of al-’Atan according to Abu Hanifa, in accordance with the needs of the people. And when the two companions: sixty cubits for what was narrated: «And the harem of the well of the exudation sixty cubits» and the correct: that her harem is as much as needed from all sides. Provided that he digs it in a favorable place with the permission of the imam or in his property, if he digs in the property of others, he does not deserve the harem.
- 12.
الفقه الإسلامي وأدلته للزحيلي (6/ 4633)حريم القناة: وهي مجرى الماء تحت الأرض. ولم يقدر حريمها بشيء يمكن ضبطه، فحريمها بقدر ما يصلحها لإلقاء الطين ونحوه.
Harem of the canal: It is the underground stream of water. Her harem could not have anything to control, as her harem was as much as he could fit her to throw mud and the like. River Harem:
- 13.
حَرِيمُ النَّهْرِ: الموسوعة الفقهية الكويتية (17/ 217) الأْصَحُّ عِنْدَ الْحَنَفِيَّةِ أَنَّ لِلنَّهْرِ حَرِيمًا بِقَدْرِ مَا يَحْتَاجُ إِلَيْهِ لإِِِلْقَاءِ الطِّينِ وَنَحْوِهِ، فِيمَا لَوْ أَحْيَاهُ فِي أَرْضٍ مَوَاتٍ، وَقِيل: لاَ حَرِيمَ لَهُ عِنْدَ أَبِي حَنِيفَةَ.
It is more correct according to the tap that the river has a harem as much as it needs to throw mud and the like, if it lives in a favorable land, and it is said: There is no harem for it according to Abu Hanifa.
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Rafique, M.O., Qureshi, M.A., Muhaimin, A., Shah, M.H. (2024). Irrigating Arid Lands: Sustainable Development Through Blue Sukuk. In: Naifar, N. (eds) Climate Change and Finance. Sustainable Finance. Springer, Cham. https://doi.org/10.1007/978-3-031-56419-2_15
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