The maritime zone refers to the sea areas under the jurisdiction or sovereignty of a particular coastal state. The maritime zones are categorized into distinct areas, each governed by specific regulations and rights as outlined in the United Nations Convention on the Law of the Sea (UNCLOS) 1982 (Haves, 2022-11-24). UNCLOS 1982 is an agreement that governs the boundaries of maritime zones and related rights concerning marine protection, including maritime zones managed by Muslim countries. Within this agreement, there are three main maritime zones: territorial sea, contiguous zone, and exclusive economic zone (EEZ). Here are some countries included in our research analysis: Indonesia, Pakistan, Bangladesh, Iran, and Maldives.

(Hermanto, 2021) defines fiqh bi'ah or environmental fiqh as a set of rules that addresses the efforts of Muslim communities to achieve well-being in this world and the hereafter by preserving the environment based on sharia principles. The regulations referred to are the laws of behavior in al ahkam al-khamsah, which represents a form of behavior divided into five aspects: obligatory, recommended, permissible, disliked, and forbidden (Ubaidillah, 2010). The existence of “obligatory” behavior stipulated in this environmental fiqh compels all human beings to participate in environmental conservation efforts. Meanwhile, the Sharia principles refer to all provisions related to environmental fiqh in the Qur'an, Hadiths, and the jurisprudence of the scholars.

The determination of fiqh bi'ah by most scholars must adhere to the objectives of sharia or maqasid al-sharia, as formulated by Imam Shatibi in his book Al-Muwafaqat, which divides it into five models of preservation: hifz ad-din (preserving religion), hifz al-aql (preserving intellect), hifz an-nafs (preserving life), hifz an-nasl (preserving lineage), and hifz al-mal (preserving wealth). The preservation of the environment concerning these five elements of maqasid al-sharia aims to prevent human exploitation of nature and to distribute its benefits fairly to all individuals (Thalhah & Mufid, 2008).

Yusuf Al-Qardhawi employs the term “ri'ayah al-bi'ah” in the concept of environmental conservation. According to Al-Qardhawi, environmental conservation efforts entail a dynamic balance among humans, animals, and plants to coexist harmoniously, encompassing both the natural world created by Allah and the human-made environment. The equilibrium necessary to achieve the maqasid al-shariah in environmental conservation is elucidated as follows (Al-Qardawi, 2006):

As stated in the Quran, Surah Al-Baqarah, verse 30, Allah commands humans as the stewards of the earth to utilize, manage, and conserve all the blessings and favors bestowed upon them to fulfill their needs. Human's role as stewards of the earth is further clarified in Surah Ar-Rum, verse 41, which highlights the environmental degradation caused by humans. Referring to the objectives of fiqh bi'ah, human's role is to restore the damaged environment to its original state. For instance, excessive deforestation can be addressed through reforestation or replanting trees, while the risk of tsunamis can be mitigated by planting mangroves, which also serves to create new habitats for aquatic organisms in brackish water or coastal areas.

When reading the verses of the Quran concerning the earth, Allah SWT clearly and implicitly indicates that for humans, the earth is a place of tranquility abundant with the blessings and favors of Allah SWT, in the form of resources that can be managed and preserved by mankind. These verses and similar ones have been a source of influence for the Muslim community, leading them to explore nature for enlightenment. As seen in Surah Al-Baqarah, verse 164, Surah At-Taubah, verse 71, and Surah Al-Mulk, verse 15, Allah SWT's power in the creation of the universe is described, along with the command for humans to contemplate nature, utilize, and preserve everything within it. In Surah At-Taubah, verse 71, Allah SWT also promises happiness in this world and the hereafter for those who obey His commands and the commands of His Messenger.

Similarly, in hadith, Prophet Muhammad (SAW) said: “The earth has been made a place of worship and purification for me and my followers.” This implies that when water is inaccessible before idol worship, the earth is used for canonical ablution instead. The Prophet (SAW) emphasized this when he said: “Allah is beautiful and He loves beauty; He is generous and loves generosity; He is clean and loves cleanliness.” Therefore, it is only fitting for humans, especially Muslims, to understand Islam's perspective on nature and the environment, that “everyone should remind one another to preserve and protect the earth.” (Gulzar et al., 2021)

As previously explained, in the effort to preserve life, excessive exploitation of natural resources leading to environmental degradation will have repercussions on the future well-being or lives of humans. In this regard, Yusuf Al-Qardhawi offers his perspective by elucidating the meaning contained in Surah Al-Maidah, verse 32, which prohibits the Children of Israel from killing humans as it causes corruption on earth. This indicates the importance of the value of life and human dignity. If the environment around them is not safeguarded and preserved, then what about humans living alongside each other? Therefore, through environmental preservation, humans also fulfill their efforts to safeguard life.

Preserving the environment to safeguard future generations is also a command from Allah SWT to humans as stewards of the earth, where this earth is created by Allah for the benefit of humanity. It is not only for specific individuals but for all humankind on earth. As exemplified by the words of Allah SWT in Surah Al-Maidah, verse 96, and Surah Al-Fatir, verse 12, it is explained that animals from the sea are halal and delicious food that can be consumed by humans. The benefits of nutrient-rich and nutritious sea fish are crucial for humans. Therefore, preserving the environmental habitat of fish in the sea is also a human endeavor to fulfill their needs. The high nutritional content from sea fish is essential for humans to give birth to future generations. Similarly, for the growth and development needs of children, animal protein from fish is highly recommended.

Wealth (al-mal) is considered a fundamental need for humans that must be preserved. Wealth is not only seen as money, jewelry, or gold alone. Allah SWT in His statement in Surah An-Nisa, verse 5, explains that wealth encompasses all the blessings and favors that Allah SWT has bestowed upon humankind in this world. Just as it is necessary to safeguard wealth in the form of money, humans are also obligated to preserve the environment and nature around them and avoid exploitation solely to satisfy the greed of certain groups of people. Therefore, it is important for humans to protect the environment to preserve wealth. Utilizing nature and the environment adequately, by providing livelihoods for every individual, will enhance the quantity of human wealth. As for maintaining the quality of this wealth to remain good, it is by obtaining it lawfully without harming the environment. Thus, it is understood that by implementing the principles of sharia in managing natural resources, preserving and caring for the environment, the goals of human life in the maqasid al-sharia can be fulfilled.

Prophet Muhammad (SAW) stressed the significance of preserving natural resources, advocating moderation and sustainability to avoid wastefulness. He promoted activities like tree planting and river cleaning as beneficial deeds. Additionally, he introduced the concept of protected areas, such as al-Ḥaram and al-Ḥimā, to conserve land, forests, and wildlife, ensuring resource preservation. These areas, including zones around water sources, aimed to prevent depletion and safeguard ecosystems, prohibiting activities like grazing and logging to protect sacred animals and habitats. Prophet Muhammad's establishment of a conservation area near Medina exemplifies his commitment to sustainable resource management, forbidding hunting within a radius and restricting tree cutting to preserve agricultural land and the environment. Even during times of conflict, Islam prohibits unethical exploitation of nature, as emphasized by Prophet Muhammad's injunctions to spare civilians and vegetation from harm during warfare, fostering a holistic approach to environmental protection (Bsoul et al., 2022).

Just as explained above, the same applies to humans in preserving the natural resources and environment in the sea. The management of natural resources within the sea also reflects the Islamic perspective on the blessings of Allah SWT spread throughout the universe, including land, water, and air. Water, comprising freshwater (rivers and lakes) as well as seawater, holds immense benefits for the life of all creatures on Earth.

The word “sea” or “seas” in the Quran is derived from the Arabic word “bāḥārā,” appearing 42 times in two derivative forms, with 41 occurrences as the noun “baḥr” and once as the noun “baḥīrat.” The meaning of this word is varied and can be translated heteronymously as ocean, sea, large river, vast expanse of water, lake, generous person, great knowledge, and for cutting the ears of animals in a ritual (Jandra et al., 2019). Allah SWT is the Lord who created and designed everything in the universe. Through His power, Allah SWT adorns the sky with the sun, moon, and stars, and the face of the earth with flowers, trees, gardens, orchards, and various species of animals. Allah SWT is also the one who created rivers and caused them to flow on the earth, whether through mountains, deep valleys, or plains. As stated in Surah Al-Fussilat, verse 53, Allah SWT has affirmed in several verses of the Quran that everything on the face of the earth that is alive always depends on water, including in Surah Al-Baqarah, verse 164, Surah Al-An'am, verse 99, Surah Al-Hajj, verse 5, Surah Al-Furqan, verses 48-49, Surah Al-Waqi'ah, verses 68-70, and Surah Al-Mulk, verse 30 (Muhammadiyah, 2011). Specifically, Allah SWT states in Surah An-Nahl, verse 14, describing the power of Allah SWT in subduing the sea and the wind so that mankind can manage the natural resources within it and navigate its waters.

Allah SWT is the Creator who has designed everything in the universe. Through His power, Allah SWT adorns the sky with the sun, moon, and stars, and the surface of the earth with flowers, trees, gardens, orchards, and various species of animals. Allah SWT also creates rivers and causes them to flow on the earth, whether through mountains, deep valleys, or plains. (Sukamto, 2017) explains that this perspective is based on two aspects: Allah SWT's attention to the sea, and His power in subduing it.

Firstly, Allah SWT's attention to the sea. The object of attention in utilizing and managing the sea can be understood as stated by Allah SWT in the Quran, Surah At-Tur, verse 6, where Allah SWT swears by the sea as a medium of oath, demonstrating His attention to the sea. Allah's oath using His creation, the sea, is to display His power. Clearly, through this oath, Allah explains the abundance of resources within the sea. Allah SWT chooses the sea as the medium of oath to emphasize His vast and mighty power, reflecting the vastness of the oceans and seas on Earth and the strength of the winds and waves above them. Furthermore, Allah SWT reaffirms in Surah Al-Infitar, verse 3, which provides a new perspective for geologists and oceanographers to research and hypothesize the potential of oil wells located at the seabed. Subsequently, if the potential resources such as petroleum and natural gas are discovered and can be explored by drilling efforts to obtain the expected oil resources.

Secondly, Allah SWT, with His power, can subdue the sea for the benefit of human life. Evidence of Allah SWT subduing the sea is not only mentioned in Surah An-Nahl, verse 14, but Allah SWT reaffirms His power to subdue in Surah Al-Jathiyah, verse 12. The word “subdue” here signifies that Allah SWT has conquered the sea to make it safer and more comfortable for humans to sail upon it. Allah SWT's dominion over the sea is specifically granted to humans so that they can enjoy the ocean not only for its resources but also for how Allah SWT facilitates human navigation across the seas, enabling them to assist one another, spanning various parts of the world separated by oceans. Thus, international trade can be conducted, serving as evidence that international trade must take place, including through maritime transportation.

In more detail, Allah SWT's power in subduing the seas can be seen in three forms (Sukamto, 2017):

a. Allah SWT's power in regulating the strength and speed of the winds, which function to assist ships and boats in sailing on the sea.

b. Allah SWT's power in providing guidance through Prophet Noah (AS), who was able to construct a ship capable of sailing on water with a heavy load.

c. Allah SWT's power in creating wood from trees so that it can float on water with varying masses.

Thirdly, Allah SWT's power in subduing the sea and all living creatures within it is a blessing for humanity that should be appreciated. Natural laws like these may initially defy human reasoning, but through Allah SWT's law, the Quran, His power can be demonstrated. For instance, wood obtained from trees is subdued to become a material for shipbuilding, capable of floating on water. Similarly, the strong and swift winds are subdued so that ships can sail. These are among the powers that can only be performed by Allah SWT, aimed solely at aiding humanity in fulfilling its needs.

Therefore, through the verses of the Quran and Hadith mentioned above, it is known that marine resources are a significant potential for creating prosperity for the people of Indonesia. The implementation of Sharia principles through fulfilling the maqasid al-shariah, the objectives of maqasid al-shariah, can maximize the management of marine resources without falling into excessive exploitation. The benefits of fish as a source of protein for humans are also very high, so when the nutritional needs of humans are met, other aspects of life such as health, education, and employment can also be fulfilled. This, in turn, supports the notion that the production of marine food also has a significant impact on economic growth. All aspects of life should be achieved not only for life in this world but also for the hereafter (falah).

Indonesia, as the world's largest archipelagic state, possesses immense marine potential. However, Indonesia's fisheries sector faces various challenges such as illegal fishing, overfishing, suboptimal aquaculture production, and issues with maritime boundaries and marine surveillance (Indonesia, 2020). There are several problems confronting the fisheries sector in Indonesia. One of them is the rampant illegal fishing activities that violate the nation's sovereignty. Additionally, some Indonesian marine waters experience symptoms of overfishing, where the number of fish caught exceeds the capacity for the fish populations to recover. This poses a threat to the sustainability of fish resources in those areas.

Furthermore, the national aquaculture production in Indonesia is still not optimal. Despite efforts to increase production through fish farming, there are still obstacles hindering the growth of this sector. One of them is the inadequate quality of feed, resulting in suboptimal fish growth. The GDP growth of the fisheries sector is also not yet optimal. Although the fisheries sector has significant potential to contribute to economic growth, various barriers slow down the growth of the fisheries sector. One of them is the lack of infrastructure and technology needed to enhance the productivity and efficiency of the fisheries sector.

Another issue in the fisheries sector is related to maritime boundaries and maritime surveillance. There are still constraints in determining clear and effective maritime boundaries, as well as in monitoring illegal fishing activities in Indonesian waters. This results in significant losses for the country, both economically and in terms of the sustainability of fishery resources. To address these issues, Indonesia has adopted the concept of Blue Economy, focusing on enhancing community welfare, economic growth, environmental conservation, and job creation. The Indonesian government has implemented specific policies, built appropriate institutional structures, and utilized integrated policy tools to support the blue economy.

In the management of conservation areas in Indonesia, the blue economy policy manifests itself with two main objectives: enhancing biodiversity and improving the socio-economic welfare of communities. The Indonesian government focuses primarily on the development of sustainable marine economy. To achieve this goal, the government has formulated specific policies, built appropriate institutional structures, and utilized integrated policy tools. In support of these efforts, the Ministry of Marine Affairs and Fisheries has promoted 5 blue economy programs (BAPPENAS & O.E.C.D., 2021):

a. Expansion of conservation area targets in waters,

b. Implementation of measured fishing policies based on catch quotas,

c. Development of environmentally friendly aquaculture, especially for export commodities such as shrimp, seaweed, lobster, and crab,

d. Sustainable management of coastal areas, and

e. Handling plastic waste in the sea (the Love the Ocean month program).

Pakistan possesses abundant natural resources and holds a strategic position in the Indian Ocean, making it rich in potential within the blue economy sector. The Pakistani government has recognized this potential and has taken steps to support its growth, such as establishing special economic zones, investing in port infrastructure, and enhancing maritime safety and security. Pakistan's extensive coastline offers access to rich marine resources and strategic maritime routes. However, the contribution of the maritime sector to the national economy is still relatively small compared to neighboring countries. Pakistan has a strategic advantage in handling and facilitating transit trade for Afghanistan, Central Asia, and other countries. Pakistan is currently undergoing the initial phase of developing its blue economy (Alam & Azam, 2023).

The Government of Pakistan has acknowledged the potential of the blue economy and has taken steps to support its growth, such as establishing special economic zones, investing in port infrastructure, and enhancing maritime safety and security (Rehman et al., 2019). Pakistan, with its strategic location along the Arabian Sea, is in a prime position to leverage the benefits of its maritime resources. The country's coastline stretches over 1,046 kilometers, offering access to marine resources and strategic maritime routes. However, Pakistan's maritime sector only contributes $450 million annually to the national economy, a figure significantly smaller compared to the revenue generated by neighboring countries like India and Bangladesh from their maritime sectors. This gap underscores the untapped potential in Pakistan's maritime domain and the urgent need for strategic investment and policy reforms to unlock the benefits of the Blue Economy.

However, the government of Pakistan needs to address challenges such as the European Union's ban on seafood imports due to cleanliness issues by modernizing fishing ports and processing facilities. Diversifying economic activities in the maritime sector through renewable energy generation, sustainable tourism, and exploration of underwater mineral resources is also crucial. To fully harness the potential of the blue economy, Pakistan must invest in maritime infrastructure, capacity building, regulatory reforms, and international collaboration (Butt et al., 2024).

Bangladesh possesses significant maritime territory and great potential in the blue economy sector following the resolution of maritime border disputes with Myanmar and India. The government of Bangladesh has initiated policy formulation and resource mobilization efforts to leverage the concept of the blue economy. Key challenges faced include conflicts between sectors utilizing marine resources and the sustainability of marine ecosystems threatened by environmentally unfriendly human activities. The implementation of the blue economy in Bangladesh aims to utilize marine resources sustainably and balance interests among sectors utilizing marine resources (Bir et al., 2020) (Hussain et al., 2018). This is expected to enhance food security, reduce poverty, and achieve shared prosperity through collaboration among the government, private sector, civil society, and international organizations.

Iran, with its wealth of maritime resources, faces significant environmental challenges. These challenges include overfishing, ecosystem degradation, water scarcity, deforestation, excessive water extraction, air pollution, and inefficient use of renewable energy. Economic sanctions imposed on Iran further exacerbate this situation by limiting access to technology, services, and knowledge, as well as blocking international environmental assistance (Madani, 2021).

Overfishing has led to a decline in fish populations, threatening the livelihoods of fishermen and the sustainability of marine ecosystems. Degradation of marine ecosystems is also triggered by uncontrolled water pollution and industrial waste. Ineffective water management and excessive water extraction for agriculture and industry have led to serious water scarcity. To address these issues, the Iranian government needs to take strategic steps such as enforcing stricter laws against overfishing, implementing more efficient water resource management, and developing technology and policies that support the use of renewable energy. International cooperation and support are also crucial to effectively address these challenges (F.A.O., 2015).

Maldives, with over 1,190 islands in the Indian Ocean, boasts rich marine biodiversity and a significant nature-based tourism sector. However, coral reefs in the Maldives face the threat of damage due to inadequate waste management and climate change. Government efforts to preserve coastal areas and develop the blue economy sector include protecting coral reefs and coastal wetlands, as well as developing environmentally friendly modern fisheries. By applying the principles of the blue economy, the Maldives can support its tourism and fisheries sectors, which are the backbone of its economy, while maintaining the sustainability of marine resources.

Based on the explanation above, here are the results of the SWOT analysis of sustainable utilization of marine resources through Blue Economy in various Muslim countries:

Thus, the Blue Economy offers significant opportunities for Muslim countries to enhance economic growth, create jobs, and protect marine environments. However, to achieve these goals, Muslim countries need to address various challenges, such as lack of infrastructure, skills, and knowledge, as well as regulatory and governance weaknesses. International cooperation, foreign investment, and the development of new technologies can assist Muslim countries in realizing the full potential of the Blue Economy.

In the Qur'an Surat An-Nahl verse 14 that through the power of Allah SWT, the sea was created with all the pleasures contained in it in the form of large and small fish that are halal eaten either dead or alive, energy resources and various jewelry (pearls) that can be obtained. Through Q.S An-Nahl verse 14 Allah SWT, gives authority to humans in managing resources in the sea, and one of them is through capture fisheries production activities. However, Allah SWT previously also said in Q.S Al-Baqarah verse 30, that the role of humans on this earth is not only to utilize everything in it, including the sea, but also play a role in preserving nature and its environment. The overfishing activities caused by the increase in the value of fisheries production in the long term are certainly contrary to the role of humans as caliphs in protecting nature and the marine environment as in Q.S Al-Baqarah verse 30. Just like, the Maldives which heavily relies on its marine resources, with fisheries being a cornerstone of its economy. Sustainable fishing practices are crucial to prevent overfishing and protect the coral reefs, which are vital for both the environment and tourism. This aligns with Q.S Al-Baqarah verse 30, emphasizing environmental stewardship.

In addition, deep-sea fishing as a method of catching fish in the sea also has the potential to cause damage to marine nature such as coral reef life. As stated by the Indonesian Institute of Sciences in its annual report on coral reefs stated that about one-third of the number of coral reefs in Indonesia are threatened with damage, both due to excessive capture fisheries production activities and very minimal maintenance (Indonesia, 2020). Iran has a diverse fishing industry, with both capture fisheries and aquaculture playing significant roles in its economy. The Persian Gulf and its connected waters, including the Caspian Sea, are important sources of fish and other marine resources for the surrounding countries (Risk et al., 2021). The principles of fiqh bi'ah emphasize the balance between utilizing natural resources and maintaining environmental sustainability. In line with Q.S Al-Baqarah verse 30, Iranians are encouraged to manage their fisheries sustainably, ensuring that fishing practices do not lead to overfishing or environmental degradation.

The unguarding of the sea is also contrary to the words of Allah SWT in Q.S Ar Rum verse 41. Capture fisheries production activities carried out in the long term are also considered not in accordance with Q.S Luqman verse 20, which states that humans seem to never be deterred and think about the existence of nature that lives them. This happens because humans forget to be grateful for all the beautiful blessings of nature created by Allah SWT. Overfishing activities where the government seeks to increase capture fisheries production to encourage economic growth are considered actions that damage nature and are excessive so that they can be equated with wasteful people as said by Allah SWT in Q.S Al-Isra' verse 27. Islamic teachings also stress the importance of gratitude and moderation, as highlighted in Q.S Luqman verse 20 and Q.S Al-Isra' verse 27. Overfishing and excessive exploitation of marine resources are contrary to these teachings.

Iran’s implementation of sustainable fishing practices highlights a significant alignment with Islamic teachings about stewardship. These initiatives are guided by the principle of maqashid shariah, particularly in safeguarding life and resources, aligning with Islamic values of enviromental balance and responsbility (Kasri et al., 2023). Overfishing and excessive exploitation are seen as from of waste, which contradict the Quranic teachings in Q.S Al-Isra verse 27. Islamic governance structures could use such principles to create policies that protect marice ecosystems, ensuring both economic growth and ecological preservation. Othe countries, including Indonesia, have explored the maqashid shariah framework to inform policies on environmental sustainability. For instance, the concept of hima, a traditional conservation system, aligns with Islamic values of moderation and protection of resources (Kasri et al., 2023). These system help manage natural reserves and prevent overexploitation of marine and terrestrial ecosystems, resonating with the broader objectives of maqshid shariah to ensure long-term sustainability and protection of life.

Aquaculture in Iran, particularly shrimp farming, has been expanding and contributes significantly to the national economy. This aligns with Q.S An-Nisa verse 95 and Q.S Al-Mu'minun verse 21, encouraging productive activities that promote human welfare. Aquaculture helps diversify the economy, reduce pressure on wild fish stocks, and provide employment opportunities, supporting the broader Islamic economic principle of societal welfare.

However, Pakistan's fisheries sector is an essential part of its economy, with the Arabian Sea providing a vast resource base. Capture fisheries and aquaculture are both vital for food security and economic growth. The country's fisheries policies are increasingly focusing on sustainable practices to prevent overfishing and protect marine ecosystems, in accordance with Q.S Al-Baqarah verse 30. Islamic teachings in Q.S Al-Isra' verse 27 condemn wastefulness and promote the responsible use of resources. Pakistan's efforts to regulate fishing practices and promote aquaculture are in line with these principles. Aquaculture, particularly in inland and coastal areas, is seen as a way to boost economic growth while preserving natural fish stocks, reflecting the ideals of hifz nafs (protection of life) and hifz maal (protection of wealth).

Bangladesh has a rich tradition of fisheries and aquaculture, vital for both nutrition and economic growth. The Bay of Bengal is a significant source of marine resources, and inland aquaculture is extensively practiced (Supriyanto, 2018). Sustainable fisheries management is crucial to avoid overexploitation, in line with Q.S Al-Baqarah verse 30. The growth of aquaculture in Bangladesh has been remarkable, contributing to food security and poverty alleviation. This aligns with Islamic teachings in Q.S An-Nisa verse 95 and Q.S Al-Mu'minun verse 21, promoting productive activities that enhance human welfare. Aquaculture provides high-nutrient food, supporting hifz nafs and contributing to the economic stability of communities, aligning with hifz maal. This quite different for the aquaculture production in Maldives. Aquaculture is less developed in Maldives compared to the capture fisheries production. However, there is potential for growth in this area, which could help diversify the economy and reduce pressure on wild fish stocks. This would align with the Islamic principles of productive and sustainable use of resources, as highlighted in Q.S An-Nisa verse 95 and Q.S Al-Mu'minun verse 21.

Based on the explanation above, if aquaculture production can be increased, it can encourage the rate of economic growth as well as the welfare of people who work as fishermen or fish farming farmers. This is certainly in accordance with the principles of Islamic economics in supporting the welfare of society, as in the word of Allah SWT Al-Qur'an Surat An-Nisa verse 95 it is explained about the meaning of jihad conceptually as a human effort in carrying out productive activities. Allah Almighty has condemned those who are lazy to do activities to make ends meet. Therefore, fish farming activities can be one of the activities that humans can do productively, and can not only meet their individual food needs but can also be developed to help meet other human food needs. Thus, if fisheries productivity can be maximized properly, it is also expected to encourage the country's economic growth rate.

Furthermore, Allah SWT through His words in the Qur'an Surat Al-Mu'minun verse 21, explains that Allah SWT desires humans to consume livestock and breed animals such as cows, sheep, goats, camels and bees, to also be taken advantage of. Food from livestock is also considered to have high nutrition so that benefits are needed for humans to live healthy, smart and productive. Although the verse is not explained about fish farming or what is currently better known as fish farming, but based on the nutritional content in it, fish farming is also allowed. This is also supported by the further words of Allah SWT in the Qur'an Surat Fatir verse 12 which states that Allah SWT shows his power over fresh water and the sea which both contain fish meat that are halal to eat.

Based on the verses of the Qur'an, it is known that aquaculture production can encourage the rate of economic growth in accordance with Islamic economic principles. If assessed on the benefits of maqasid al-shariah, then from the fulfillment of hifz maal, through aquaculture production can open up new livelihood land for the community. The opening of fish farming lands both managed on land and at sea will encourage the economy activities of the surrounding community. In addition, aquaculture can meet the elements of hifz nafs and hifz nashl like fulfilling the needs of fellow humans through the procurement of quality and nutritious food, so that humans can live healthily through high protein contained by fish. The fulfillment of balanced nutrition for humans will help to regenerate by giving birth to a new healthy generation that can grow into healthy humans with good nourishment from fish.

Moreover, environmental factors in hifz aql and hifz ‘alam better can be achieved by increasing aquaculture production because breeding fish by aquaculture can increase the variety of fish itself so that fish seeds and other superior marine animals will be formed, with much better nutritional quality. In addition, the development of aquaculture also encourages the maintenance of ecosystems in the sea to be maintained, because it avoids illegal fishing that causes exploitation, overfishing and direct fishing with tools that are dangerous fish habitats in the ocean.

In example, Pakistan has shown progress in sustainable aquaculture by utilizing integrated fish farming techniques. This method combines fish farming with agricultural practices, which not only increases fish production but also minimizes the environmental footprint. This reflects the stewardship in order to fulfill the maqashid shariah, which hifz al-aql to encouraging innovation in sustainable farming techniques, while also preserving marine biodiversity, crucial to protect the environment hifz al-bi’ah (hifz al-alam). Other countries such the Maldives relies heavily on fisheries as a primary economic driver. Sustainable fish farming initiatives, such as the development of mariculture (cultivation of marine organisms), reduce pressure on wild fish stocks, supporting the maqashid principle of balances economic growth and environmental sustainability. These practices help maintain the delicate balance of the Maldives marine ecosystem, emphasizing hifz al-alam (Abdullah, 2021).

Although based on the results of the analysis and explanation above, still shows the lack of Indonesian marine management which causes the insignificance of international trade in the fisheries sector to Indonesia's economic growth in the short and long term, implementing the Blue Economy concept It is hoped that the problems faced can be overcome and encourage international trade flows in the fisheries sector (Bax et al., 2022). Furthermore, the concept of international trade in the fisheries sector does need to be improved because it has a strong foundation in the implementation of principles in Islamic economics.

International trade in fisheries is significant for Pakistan. Exporting seafood products contributes to the national economy. By adhering to halal standards and ensuring that trade practices do not harm the environment, Pakistan aligns its fisheries trade with Islamic economic principles. Moreover, international trade also a significant part of Bangladesh's fisheries sector. The export of shrimp and fish products boosts the national economy. Same goes with Maldives, particularly the export of tuna. This trade supports the national economy in many countries and aligns with Q.S Al-Fussilat verse 10 and Q.S Al-Kahf verse 79, which support economic transactions that benefit the community. Ensuring that fishing practices are sustainable and halal, and that international trade does not harm the marine environment, aligns with Islamic economic principles and fiqh bi'ah.

As Allah Almighty says in the Qur'an Surah Al-Fussilat verse 10, Allah Almighty has established human sustenance in various parts of the world, on earth, and Allah does not forbid His servants to obtain such fortune, as long as it does not violate the maqasid al-shariah. Thus, international trade is allowed to meet the needs of each country based on rules that have been agreed upon by each country that does so.

The concept of halal in international trade is not only limited to food and beverages but also extends to other products and services. According to Islamic teachings, all transactions must comply with Shariah principles, which include the requirement that the goods and services traded are halal and beneficial to the ummah (community). Based on these rules, international trade in the fisheries sector in Indonesia has fulfilled both. Furthermore, international trade in the fisheries sector must also be increased based on the word of Allah Almighty in the Qur'an Surat Al-Kahf verse 79, the story of Prophet Moses (AS) and Prophet Khidir (AS) who sailed the seas using boats to meet their needs by making transactions in other areas. Through the tafsir of Ibn Kathir, it is explained that humans are required to carry out economic transactions in other areas by means of boat or ship transportation to facilitate it (, 2016). In international trade, especially export and import activities, transactions between countries that transfer needs to each other are usually carried out using cargo ships or tankers to transport them.

In the previous discussion in the Qur'an Surah An-Nahl verse 14 also shown the power of Allah SWT in subduing the sea and the fierce sea breeze, so that it can be used by humans. Through the story of Prophet Noah (AS), Allah SWT gave an example of how an enormous and magnificent ship could transport God's creatures other than humans (animals). Thus, Allah Almighty has commanded humans to sail the sea on earth to seek profit through trade and be grateful for the blessings He has given. Another word that proves Allah's power over the sea and allows international trade is in the Qur'an Surah Al-Baqarah verse 164, it can be concluded that through the words of Allah SWT, international trade in the fisheries sector is one of the factors driving the country's economic growth rate. Not only encouraging the wheels of the country's economy by meeting the needs of its people, but through international trade, countries with excess natural resources can provide the same benefits in meeting their needs, such as seafood needs. Fiqh al-bi’ah encourages the responsible use of natural resources, and each countries regulatory efforts to preserve the seafood production for sustainable export align with these principles. Through international trade, each countries could strengthens its economy, while the concept of hifz al-alam ensures that marine ecosystems remain balanced and productive.