Marine Conservation In the Seafaring Tradition of Lhok Teunom Coastal, Aceh Jaya Regency, Aceh, Indonesia: An Analysis From the Perspective of Fiqh Al-Bi'ah

1. INTRODUCTION

The marine ecosystem is a primary necessity for the Earth,¹ substaining humans, animals, and plants.² However, its condition is increasingly degraded on a global scale,³ including in Indonesia, where both terrestrial and marine environmental protection have become priorities.⁴ Marine ecosystems face significant damage due to overfishing, the use of destructive fishing methods, and environmental pollution.⁵ These factors lead to declining fish stocks, loss of biodiversity, and ecological imbalances. For human communities, this degradation results in the contamination of essential marine resources, economic downturns, and reduced livelihoods for coastal populations. Although specific regulations have been established to protect marine ecosystems, enforcement remains weak as non-compliance among local communities persists.⁶ To ensure effective implementation, traditional legitimacy is required to enhance regulatory adherence and optimize conservation efforts.

The involvement of traditional authorities in Aceh is essential, as is the relationship between law and customs in the region such as substance and nature. This principle is reflected in the local proverb, “hukom ngon adat han jeuet cre, lage zat ngon sipheut,” which means “Law and custom are inseparable, like substance and nature.”⁷ Therefore, the existence of Panglima Laot⁸ is important in performing marine conservation activities. This is because regulations established by formal authorities, such as the government, can be more effectively enforced when Panglima Laot is involved. As the local community tends to exhibit greater compliance, trust, and adherence.⁹ The Aceh Customary Assembly confirms that fishermen rarely reject Panglima Laot’s decisions in disputes.¹⁰ Therefore, studying marine conservation within the Panglima Laot framework is crucial.

Recognizing the significance of maritime customary institutions, this study examines the role of customary maritime law in marine conservation at Lhok Teunom Beach. Former Panglima Laot Muhammad Yunus (2014–2019) highlighted regulations on fishing gear, species protection, and environmental preservation to sustain marine life, including bans on bomb fishing, size restrictions on lobster catches, and prohibitions on coastal deforestation. Fisherman Faizin emphasized the local practice of leaving turtle eggs in nests for species conservation. These conservation efforts are integrated into the daily lives of fishermen, Panglima Laot, and other stakeholders.¹¹

Observing the marine conservation activities at Lhok Teunom Coastal, Aceh Jaya, it is essential to analyse these practices from the perspective of Islamic law using the lens of Fiqh al-Bi'ah, a branch of Islamic jurisprudence that specifically focuses on environmental and ecological issues.¹² The author hypothesizes that the conservation practices carried out by the community through the Maritime Customary Law at Lhok Teunom strengthen the development of Fiqh al-Bi'ah in the marine field, emphasizing that environmental stewardship is an Islamic obligation to be upheld by every Muslim.¹³ In this context, the maritime customary law at Lhok Teunom will be analysed for its alignment with Fiqh al-Bi'ah principles to explore the coherence between religious and customary roles in preserving marine ecosystems.¹⁴ Furthermore, within the framework of Islamic law implementation in Aceh,¹⁵ Integrating Fiqh, qanūn (state laws), and customary law in marine conservation efforts is expected not only to increase public compliance but also to ensure the sustainability of natural resources for future generations. Consequently, this article develops a conceptual framework that seeks to establish cohesion between Fiqh (theocentric), qanūn (ulil amri/positive law), and customary law (anthropocentric), thereby producing a ‘teo-anthropocentric’ foundation for a marine conservation law.¹⁶

Based on the background outlined above, this study aims to analyse a model of marine conservation within the framework of maritime customary law at Lhok Teunom Coastal, Aceh Jaya, from the perspective of Fiqh al-Bi'ah. The primary objective of this project is to identify and explain the longstanding regulations within maritime customary law that are relevant to marine conservation.

2. Research Methods

This study employs an empirical qualitative legal research method that combines in-depth interviews, field observations, and secondary data analysis with normative and sociological approaches.¹⁷ This study explores the interaction between national regulations and local conservation practices, emphasizing the role of customary law and Islamic values in marine ecosystem management.¹⁸ This study identifies a marine conservation model within customary maritime law in Lhok Teunom, Aceh Jaya,¹⁹ using the Fiqh al-Bi'ah framework. Primary data were collected through in-depth interviews with 10 purposively selected participants, including traditional fishing representatives, fishermen, community members, and stakeholders. Each interview lasted 60–90 minutes.²⁰ Field observations were conducted to examine conservation practices within the customary law. Secondary data included legal materials on environmental protection, marine conservation, and the legal status of customary institutions in Aceh, as well as Islamic sources such as the Qur’ān and Hadith. Data were analysed descriptively using the fiqh al-bi'ah framework. The study was conducted in Lhok Teunom Coastal, Teunom District, Aceh Jaya Regency, Indonesia, with the research site’s geographic location shown in the image below.

Figure 1. Map of the Lhok Teunom Coast as the Research Location

Source: https://www.google.com/maps/place/PPI+Teunom

3. Theoretical Framework

Fiqh al-Bi’ah is a branch of Islamic law that focuses on environmental protection and preservation. The term “Fiqh” means a deep understanding or profound knowledge of Islamic law, while “al-Bi’ah” means the environment.²¹ Fiqh al-Bi’ah integrates sharī‘ah principles with environmental practices to ensure ecological balance and sustainability.²² This conceptual framework fills a gap in the literature that previous studies have not fully addressed. For example, Muttaqin and Marzuki examined the management of marine conservation areas in Aceh based on the traditional law of Laot.²³ Syarif explored the wisdom of traditional fishermen in South Sulawesi in conserving marine resources.²⁴ Pasya and Akmalia discussed the Lewa tradition in Lembata and the threats it poses to marine ecosystems.²⁵ Latuconsina identified eco-friendly fishing tools in the marine conservation area of Pombo Island, Maluku.

However, these studies focused on local and specific aspects without exploring the relationship between local customs and ecological Fiqh principles.²⁶ Similarly, studies on the authority of customary institutions, such as Devy and Rahmi on the role of Panglima Laot in addressing illegal fishing in Aceh,²⁷ Hasani on community-based fishery resource conservation incorporating Indonesian cultural values,²⁸ Akhyar and Muzdalifah on considerations for transferring customary criminal cases by gampong authorities to formal judicial channels,²⁹ and Muttaqin on the juridical aspects of customary courts in Aceh.³⁰ These studies provide insight into the role of the customary authority in the preservation of marine resources.

However, none of these studies specifically examined how marine customary law integrates with Fiqh al-Bi’ah principles in marine conservation. However, this gap is partially addressed by other literature on Fiqh al-Bi’ah in environmental management. For example, Mufid explored the relevance of Fiqh al-Bi’ah in the coastal areas of Lamongan,³¹ while Ikwan, Romdloni, and Djazilan discussed strategies for establishing Islamic environmentalism within Islamic boarding schools in Surabaya.³² Yusuf et al. investigated green economy financing through the lens of Fiqh al-Bi’ah as part of maqasid sharī‘ah.³³ Noor examined natural resource management based on the principles of Fiqh al-Bi’ah,³⁴ and Muhammad et al. analysed environmental jurisprudence within the context of Islamic boarding schools.³⁵ Although studies on Fiqh al-Bi'ah have progressed, no study has specifically explored its application within the customary maritime law of Lhok Teunom. This article provides a novel perspective by combining customary maritime law and Fiqh al-Bi'ah,³⁶ enriching the literature on custom-based conservation and demonstrating the integration of Islamic principles with local wisdom for sustainable conservation. To achieve the intended objectives, this study employs empirical legal research through a qualitative approach.³⁷

4. Findings and Discussion

4.1. Existence of Marine Conservation in Customary Maritime law in the Lhok Teunom Coast

Customary maritime law in Aceh has existed since before the Dutch colonial era and is governed by the Panglima Laot, a respected authority responsible for issuing and enforcing marine regulations.³⁸ This communal legal system prohibits destructive fishing practices, such as trawling, bombing, and poisoning.³⁹ Beyond marine governance, Panglima Laot plays a vital role in social, economic, and cultural matters, including traditional ceremonies like kanduri laot.⁴⁰ The Aceh Marine Customary Institution also acts as a policymaker, ensuring fishermen’s welfare and bridging communication between fishermen and the government.⁴¹ Effective marine resource management requires fulfilling fishermen’s basic needs, developing infrastructure, and improving human resources. Collaboration among stakeholders can enhance regional development and economic growth in various industries.⁴²

Lhok Teunom Coastal enforces maritime customary law like Aceh’s broader customary system. Field observations, interviews, and documentation confirm the presence of this legal framework, particularly at the Teunom Fishery Port in Alue Ambang Village, Aceh Jaya. According to Panglima Laot Lizar, fishing activities occur daily except on prohibited days,⁴³ with strict adherence to agreed-upon fishing gear to ensure marine sustainability. Customary law also regulates social interactions among fishermen, emphasizing mutual assistance when needed and respect during disasters. In addition, it establishes customary sanctions for those who fail to adhere to marine-related and social regulations.⁴⁴ These practices have been preserved and passed down for generations within the Teunom community. This customary law includes various rules designed to safeguard marine resources, wildlife, and the coastal environment.⁴⁵ Below is a detailed explanation of the nature of conservation within customary law at Lhok Teunom Coastal.

Table 1. Fishing Gear Regulations: Types, Reasons, and Impacts

The prohibitions on fishing gear at Lhok Teunom Coastal reflect local environmental protection policies rooted in traditional principles and ecological sustainability. Trawl nets are banned due to their harmful impact on marine ecosystems and fishery resources.⁴⁶ Similarly, robotic nets are prohibited to prevent overfishing and ensure long-term fish population stability.⁴⁷ The use of explosives and poisons is outlawed because of their destructive effects on marine life and fishermen’s safety.⁴⁸ Compressor-based fishing is restricted to prevent occupational hazards.⁴⁹ Protecting shallow waters helps maintain fish breeding habitats and supports local fisheries.⁵⁰ Lifting nets is discouraged to avoid harming marine wildlife and coral reefs, which could lead to economic losses and social sanctions.⁵¹ Finally, restricting lights in fish aggregating devices (FADs) prevents disruptions to fish migration patterns and sustains fishing productivity.⁵²

Table 2. Marine Wildlife Protection Regulations

The marine wildlife protection regulations at Lhok Teunom Coastal reflect a commitment to preserving the ecosystem balance and ensuring the sustainability of natural resources for future generations. Several prohibitions on capturing specific species are enforced based on conservation and sustainability principles. The table above details these prohibitions, their rationale, and their benefits for both the ecosystem and the community.⁵³

1. Sea Turtle Eggs: The prohibition on collecting sea turtle eggs preserves turtle populations. At least 20 eggs must be left to ensure species sustainability.⁵⁴ Conservation organizations purchase turtle eggs to support preservation efforts.⁵⁵ Turtles play a crucial role in maintaining the coral reef and seagrass bed health. This regulation benefits both ecosystems and local communities, particularly by attracting tourism that boosts the local economy.
2. Lobsters less than 2 ounces: The restriction on catching lobsters smaller than 2 ounces ensures that young lobsters can grow and reproduce before being harvested.⁵⁶ This helps maintain lobster populations and supports the marine food chain. As key predators, lobsters regulate other species’ populations. Additionally, preserving lobster stocks benefits fishers and coastal communities economically, as lobsters are highly valuable seafood.
3. Manta Rays: Manta rays are a protected species in the Lhok Teunom.⁵⁷ The protection aims to ensure the survival of endangered species. Additionally, their presence is considered vital for maintaining the balance of the marine ecosystem. If their population thrives and is effectively protected by the local community, they have the potential to generate economic benefits through marine tourism. This conservation effort could attract divers and tourists who seek to experience the beauty of the underwater environment.

Table 3. Coastal Environmental Protection Regulations

The customary regulations on tree cutting in the coastal area of Lhok Teunom are also supported by the government. The community adheres to these rules strictly, as they hold both formal and traditional authority.⁵⁸ Anyone attempting to cut down trees is immediately reprimanded and reported to the authorities for further action.⁵⁹ As outlined in the table, these regulations serve multiple purposes. The large coastal trees may help prevent strong winds from penetrating inland during storms, provide habitats for birds, maintain water quality, and prevent erosion and coastal abrasion. Since the region’s history with the 2004 tsunami, efforts have been made to plant more trees to act as a natural barrier against incoming waves, even if only to a limited extent. Therefore, individuals attempting to cut down trees for any reason should be reported to the authorities. Customary parties support this enforcement, as legal action by the government and law enforcement ensures greater community compliance. According to reports, “there was a case in which a resident cut down a tree to build a fence for his plantation, and he was immediately subjected to legal proceedings.”⁶⁰  

4.2.1. Principles of Tawhid and Obedience in Marine Conservation

The principle of monotheism and obedience to Allah is the fundamental foundation of Islamic teachings, particularly in the context of marine conservation.⁶¹ In Lhok Teunom, Aceh, these principles are closely related to the practice of customary maritime law, which preserves marine ecosystems. This customary law is not regarded merely as a social regulation but also as a manifestation of the belief that Allah is the sole Creator and Sustainer of the universe, including the seas and all they encompass. Tawhid teaches that Allah is the only deity who created and governs the universe. In this context, the ocean and all the creatures within it are seen as signs of Allah’s power that must be respected and safeguarded by humankind.⁶² The Qur’ān mentions this in surah Anbiya, “Do the disbelievers not realize that the heavens and earth were ˹once˺ one mass then We split them apart? And We created from water every living thing. Will they not then believe?”⁶³

In general, this verse highlights the importance of the environment for humans. Water, seas, land, and the sky were all created for human benefit and must therefore be preserved, maintained, and fully protected. This command should be understood as a khitab Allah in performing the religious life.⁶⁴ Unconsciously, through customary laws that protect water, the sea, and trees, the coastal community of Lhok Teunom has been safeguarding the environment by Allah’s command. This obedience is manifested through the implementation of traditional authority. As previously mentioned, for Aceh society, including those in Teunom, Islamic law and customary law are integrated inseparably, such as substance and nature. Therefore, if custom dictates that environmental conservation is important, it naturally aligns with Islamic teachings. Likewise, if Islam mandates the protection of land and sea, the community must implement this through customary practices. Jabbar asserts that law in the sense of both customary authority and ulil amri serves as an instrument to uphold the Sharia.⁶⁵

Subsequently, obedience to Allah entails following all His commands and avoiding all His prohibitions. One clear prohibition in the Qur’ān is that it causes harm or corruption on earth, including in the oceans. In Surah Al-A'rāf, 07:31, Allah says: “O Children of Adam! Dress properly whenever you are at worship. Eat and drink, but do not waste. Surely, He does not like the wasteful.”⁶⁶

This verse warns humankind not to excessively exploit natural resources, including marine resources. Excessive and unsustainable exploitation disrupts the ecosystems that Allah created with perfect balance.⁶⁷ In the customary practices of Lhok Teunom, adherence to this command is manifested through local customary laws that encourage the community to respect and maintain the natural balance. They believe that preserving nature, including the oceans, is an expression of obedience to Allah and a form of devotion to Him.

4.2.2. Principle of Humans as Khilafah (Stewardship)

The principle of khilafah in Islam emphasizes that humankind is entrusted by Allah to serve as leaders or stewards (khalifah) on Earth.⁶⁸ As khalifah, humans bear a profound responsibility to manage, preserve, and ensure the sustainability of nature while maintaining its ecological balance. This principle serves as a guideline for ethical conduct and environmental responsibility. The role of humans as khalifah signifies their duty to preserve, maintain, and protect nature with wisdom and prudence. Making decisions that benefit all beings, including the natural world, is an essential obligation of humankind in fulfilling their role as khalifah.⁶⁹

Observing the customary practices in Lhok Teunom Beach, the protection of water and marine life emerges as a crucial responsibility. This effort serves as a means for the community and fishermen to fulfill their divine trust (amanah) from Allah, while also benefiting the fishing community itself. As previously discussed, adherence to customary laws on environmental conservation and responsible fishing practices is regarded as a form of worship. This belief is encapsulated in their saying, “kerja lage ta ibadah” (working as an act of worship). They perceive this as an opportunity to uphold their duty as khalifah on Earth, as stated in the Qur’ān. Interestingly, many among them, especially laypeople, may not fully understand the specific Islamic legal foundations regarding marine conservation. However, they instinctively recognize it as part of their obligation to safeguard God’s trust.⁷⁰ This principle is explicitly reflected in Surah Al-Baqarah (2:30), which affirms humanity’s role as khalifah on Earth. Khalifah is a guardian who is responsible for preserving the planet and preventing all forms of destruction, always and in all places.⁷¹

Furthermore, the principle of khilafah aligns with the responsibility of humankind to refrain from actions that cause harm, not only to religion, life, intellect, lineage, and wealth but also to the environment.⁷² The khitab to avoid destruction is explicitly stated in Surah Al-A'rāf, 07:56, where Allah says: “Do not spread corruption in the land after it has been set in order. And call upon Him with hope and fear. Indeed, Allah’s mercy is always close to the good doers.”

4.2.3. Principle of Mizān (Balance) in Marine Conservation

Furthermore, customary marine practices that reflect conservation efforts align with the principle of balance (mizān) in Fiqh al-Bi’ah. This principle emphasizes the need to harmonize the relationship between humans, nature, and all of Allah’s creations. The role of humans as khalifah, as highlighted in the previous principle, emphasizes their duty to establish and maintain an optimal and sustainable balance among all living beings. This is the responsibility of humans, through God’s command.⁷³

The principle of mizān is actively practiced by the fishing communities of Lhok Teunom Beach through customary laws. These ancestral traditions mandate the protection of the sea, ensuring its preservation for future generations. This way is upheld through the Kanduri Laot, a special ritual held by the sea as an expression of gratitude.⁷⁴ This gratitude is balanced with continuous reminders from the Panglima Laot, who advises fishermen to maintain the ocean’s balance by protecting, cleaning, and respecting the sea’s resources.⁷⁵ The practices carried out by the fishermen and coastal communities reflect the mizān principle as outlined in Islamic teachings.⁷⁶ The concept of mizān is emphasized in the Qur’ān, as seen in Surah Ar-Rahman (55), verses 7-9: “As for the sky, He raised it ˹high˺ and set the balance ˹of justice˺ so that you do not defraud the scales. Weigh with justice, and do not give short measure.”⁷⁷

This verse conveys a khitab emphasizing the importance of maintaining balance. Allah’s assertion of raising the heavens signifies His supreme power as the sole Creator, unmatched by any other. Therefore, when undertaking any action, one must carefully weigh its consequences, ensuring that it does not disrupt the natural equilibrium. Mufassirūn has expanded the interpretation of this verse beyond economic aspects to include all areas of life that require logical and rational consideration.⁷⁸

4.2.4. Principle of Islah (Restoration) in Marine Conservation

Once the principle of mizān has been upheld but environmental destruction has still occurred, the human duty as khalifah shifts toward restoration, known as islāh. In the context of marine conservation, islāh means repairing the damaged environment through regretting the act of harming nature, ceasing all destructive activities, and committing firmly not to repeat such actions. For those who have caused environmental harm, customary institutions impose sanctions. As part of the process, offenders must repent, acknowledge their wrongdoings, abandon harmful practices, and commit to never repeat them in the future.⁷⁹ Additionally, they must contribute positively to the community, such as supporting marine conservation efforts or providing aid to society, including orphans, as a form of restitution. This practice is deeply rooted in Islamic teachings, which emphasize holistic restoration, encompassing moral, legal, and policy aspects, including environmental preservation.⁸⁰

This practice was carried out by the Teunom community in the aftermath of the devastating 2004 tsunami, which destroyed everything, including the coastal habitats. In response, the people came together to replant trees that were considered beneficial. Not only beneficial for their well-being but also for the preservation of the marine ecosystem and the surrounding environment. As of 2024, continuous restoration efforts have been made, with reforestation initiatives supporting marine conservation.⁸¹

This approach aligns with Islamic teachings that advocate for ongoing improvement, as emphasized in the Qur’ān Surah Hūd, 11:61: “And to the people of Thamûd We sent their brother Ṣâliḥ. He said, “O my people! Worship Allah. You have no god other than Him. He ˹is the One Who˺ produced you from the earth and settled you on it. So, seek His forgiveness and turn to Him in repentance. Surely my Lord is Ever Near, All-Responsive ˹to prayers.”⁸²

This verse describes how Allah’s messengers were sent to nations that engaged in destruction, urging them to repent and restore what they had harmed. The concept of repentance (taubat) is explicitly mentioned in the resolution and sanctioning process for violators under Teunom’s customary maritime law. The customary institution functions like these messengers, guiding offenders to acknowledge their wrongdoing, seek repentance, and commit to positive actions for the future.⁸³ The principle of islāh in Islamic environmental jurisprudence teaches that humans must continually engage in restoration across various aspects of environmental protection (hifz al-‘alam). Once nature has been used for human benefit, it must be rehabilitated to ensure its sustainability for future generations. This applies to forest conservation as well. If trees are cut down out of necessity, they should be replanted to maintain the ecological balance. The enforcement of customary laws on environmental restoration is essential, as humans tend to exploit nature without taking responsibility for its recovery. The Qur’ān explicitly warns against such behavior in Surah Al-Baqarah, 02: 205: “And when they leave you, 1 they strive throughout the land to spread mischief in it and destroy crops and cattle. Allah does not like mischief.”⁸⁴

This verse serves as a reminder that humans have an inherent tendency toward destruction, especially those who have strayed from Allah’s mercy. However, despite this inclination, efforts toward restoration and improvement must always be prioritized. This principle is precisely what the fishing community in Lhok Teunom seeks to implement by actively protecting, restoring, and conserving water resources and marine biota.⁸⁵

4.2.5. Principle of Ihsān (Benevolence) in Marine Conservation

After undertaking restoration efforts, humans have the duty to continue doing good and benevolence (ihsān). In Islam, ihsān is the pursuit of excellence and righteousness in all actions, including environmental conservation and protection.⁸⁶ In the context of environmental preservation, ihsan encourages proactive efforts to maintain cleanliness, care for nature, and engage in marine conservation, not only as an ethical responsibility but also as an act of worship (ibadah). For humanity, practicing ihsān means being mindful of every action and always believing that these actions are watched by Allah.⁸⁷

In Lhok Teunom Beach, the principle of ihsān is reflected in the community’s commitment to doing good wherever and whenever possible. They actively engage in cleaning polluted seawater, maintaining the estuary that separates the river from the sea, and collectively conducting conservation efforts for the greater good.⁸⁸ Within the framework of Fiqh al-Bi’ah, ihsān signifies undertaking all beneficial actions for both nature and humanity solely to uphold Allah’s command.⁸⁹ This principle aligns with Surah Al-Baqarah’s verse where Allah states: “Spend in the cause of Allah and do not let your own hands throw you into destruction ˹by withholding˺. And do good, for Allah certainly loves the good doers.”⁹⁰

5. Conclusion

Based on the research findings and discussion, it can be concluded that marine conservation in Lhok Teunom Beach has been carried out through generations by the local community. There are three forms of customary law in the practice of marine conservation: first, the regulations on fishing gear; second, the protection of legally protected marine species; and third, the preservation of coastal ecosystems. This customary marine conservation law is rooted in the principle that nature is essential to human life, and the responsibility for its protection lies with humans. These three regulations are centered on both humans and nature. It means that while humans depend on nature for survival, nature relies on humans to ensure its preservation from destructive activities.

From the perspective of Fiqh al-Bi’ah (Islamic environmental jurisprudence), the conservation efforts undertaken by the community of Lhok Teunom Beach embody five Islamic principles. First, the principle of Tawhid acknowledges the existence of a Creator who governs all living beings. Second, the principle of Khilafah, which recognizes humans as stewards of the earth, is responsible for exploring its potential while ensuring its preservation. Third, the principle of Mizān emphasizes the necessity of maintaining equilibrium in using natural resources. Fourth, the principle of Islāh calls for corrective actions to address environmental damage when the balance is disrupted, ensuring improvements for both present and future generations. Lastly, the principle of Ihsāan promotes conservation efforts as a form of goodness carried out solely as an act of worship and devotion to Allah.

There are two key lessons from this study. First, the Acehnese community has successfully integrated three dimensions—to-anthropoid cosmic—which form a moderate paradigm of marine conservation based on divinity, humanity, and environmental sustainability. Second, this integration has the potential to create practical and operational steps for marine conservation in various regions by implementing a synergistic legal framework that involves three authorities: formal authority (government), spiritual authority (Islam), and traditional authority (Panglima Laot).

This research highlights that the maritime customary law in Lhok Teunom serves as a model for applying Fiqh al-Bi’ah in a local context to protect marine ecosystems and improve the well-being of the fishing community. It also opens opportunities for further research on the application of Fiqh al-Bi’ah principles in various customary legal systems across Indonesia to achieve broader and more sustainable environmental conservation. Therefore, this study recommends three key actions: formal recognition of Lhok Teunom’s marine customary laws, development of a synergistic conservation model involving state, religious, and customary authorities, and further research on integrating Fiqh al-Bi’ah principles into local legal systems to support broader, sustainable marine environmental protection in Indonesia.

Authors’ Contribution

Ahyar Gayo: conceptualization, formal analysis, supervision, and writing – original draft. Evi Djuniarti: formal analysis, methodology, and writing – original draft.Muhammad Habibi MZ: formal analysis, and writing – original draft.Dinna Dayana La Ode Malim: formal analysis, visualization, and writing – original draft. Ellen Lutya Putri Nugrahani: formal analysis, and writing – review & editing.Penny Naluria Utami: formal analysis, and writing – review & editing. Syprianus Aristeus: formal analysis, methodology, and writing – original draft. Eka N.A.M Sihombing: formal analysis, and writing – review & editing.

Conflict of Interest

The authors of the manuscript have no financial or non-financial conflict of interest in the subject matter or materials discussed in this manuscript.

Data Availability Statement

The data associated with this study will be provided by the corresponding author upon request.

Funding Details

This research did not receive a grant from any funding source or agency.

Generative AI Disclosure Statement

The authors did not used any type of generative artificial intelligence software for this research.