Religious codes possess social control effects that can potentially change the behaviour of their adherents towards becoming pro-environment. In the case of Islam, Muslim-majority states since the time of the Prophet Muhammad have implemented Islamic environmental law to this effect. Unfortunately, accounts of its implementation today in the legal literature are scant, thereby requiring fresh insights that consider changes in the application of Islamic law in modern states. Generally, this article observes that the implementation of Islamic environmental law today takes two forms: first, implementation through constitutions; and, second, implementation through non-binding religio-legal instruments. Focusing on the second form, application in Singapore, Malaysia, and Indonesia is analysed and evaluated. In these three Southeast Asian states non-binding religious rulings (fatwa) and mosque sermons (khutbah) have been used to implement Islamic environmental law. There are two key factors which contribute to ensuring that these non-binding instruments achieve their social control objectives: first, local legal and political contexts shaped by religion-state relations that help their implementation and legitimation; and, second, the pursuit of post-fatwa/khutbah follow-up action by religious authorities to put Islamic environmental law into actual practice.

宗教法规具有社会控制作用，可以潜在地改变其信徒的行为，从而变为有利于环境的行为。就伊斯兰教而言，自先知穆罕默德时代以来，穆斯林占多数的国家已为此实施了伊斯兰环境法。不幸的是，今天在法律文献中对其实施的描述很少，因此需要新的见解来考虑伊斯兰国家在现代国家中适用法律的变化。总体而言，本文指出，当今伊斯兰环境法的实施有两种形式：第一，通过宪法实施；第二，通过宪法实施。第二，通过不具有约束力的宗教法律文书予以实施。针对第二种形式，分析和评估了在新加坡，马来西亚和印度尼西亚的应用。在这三个东南亚国家中，非约束性宗教裁决（fatwa）和清真寺布道（khutbah）已用于实施伊斯兰环境法。有两个关键因素有助于确保这些非约束性文书实现其社会控制目标：第一，由宗教与国家关系塑造的地方法律和政治环境有助于其实施和合法化。其次，宗教当局采取了法特瓦/库特巴事件后的后续行动，以将伊斯兰环境法付诸实践。由宗教国家关系塑造的当地法律和政治环境，有助于其实现和合法化；其次，宗教当局采取了法特瓦/库特巴事件后的后续行动，以将伊斯兰环境法付诸实践。由宗教国家关系塑造的当地法律和政治环境，有助于其实现和合法化；其次，宗教当局采取了法特瓦/库特巴事件后的后续行动，以将伊斯兰环境法付诸实践。