Proceeding of Saizu International Conference on Transdisciplinary Religious Studies
Saizu International Conference on Transdisciplinary Religious Studies (Saizu ICON-TRESS) is an International Conference organized by the International Office of State Islamic University Prof. K.H. Saifuddin Zuhri Purwokerto. This conference is expected to produce communication and share of scientific ideas that can be packed into the process as authentic evidence. The process is expected to strengthen further networks and communication among academics and researchers from all countries involved. This conference is held annually in different universities of all members of this association and is expected to be a means of building friendship and good cooperation among all experts and countries joining this conference. This conference discusses Muslim communities in ASEAN countries, especially economics, education, law, communication, and Islamic studies. Through this Saizu International Conference on Transdisciplinary Religious Studies (Saizu ICON-TRESS), we hope to contribute to the progress of the Muslim community. In addition, all will be able to build collaboration in the academic field, especially research, with both lecturers and researchers to discuss and analyze the research results in the fields of education, economics, law, communication, and politics in the ASEAN Region.
International Office State Islamic University Prof. K.H. Saifuddin Zuhri Purwokerto
IMPLEMENTING STEAM EDUCATION THROUGH LOOSE PARTS TO FOSTER COGNITIVE DEVELOPMENT IN EARLY CHILDHOOD A QUALITATIVE STUDY AT PAUDIT DURRATUL ISLAM MAGELANG
This study examines how STEAM education using loose parts was implemented to support the cognitive development of children aged four to five years at PAUDIT Durratul Islam, Magelang. The study was motivated by the need for learning strategies that provide young children with opportunities to explore, create, question, and solve problems through direct experiences rather than relying mainly on teacher-directed activities or worksheets. A descriptive qualitative approach was employed, involving the principal, teachers, parents, and twenty children from Group A. Data were collected through participatory observation, in-depth interviews, and documentation of learning activities and children’s work. The data were analyzed through data condensation, data display, and conclusion drawing, while the credibility of the findings was strengthened through source and technique triangulation. The findings indicate that STEAM learning with loose parts was implemented through contextual project activities that integrated observation, classification, construction, artistic creation, counting, and reflection. Children demonstrated greater curiosity, logical reasoning, problem-solving ability, independence, and creative expression during the learning process. The study suggests that loose parts can function as meaningful and flexible learning media for early childhood STEAM education when supported by careful teacher planning, open-ended questioning, safe material selection, and parental involvement. Keywords: STEAM; Loose parts; Cognitive development; Early childhood; qualitative study
Copyright (c) 2026 Suparmiati Suparmiati, Ayu Ning Rum https://creativecommons.org/licenses/by/4.0
WAQF FOREST AS AN IMPLEMENTATION OF HIFẒ AL-BĪ’AH IN THE FRAMEWORK OF MAQĀṢID AL-SHARĪ‘AH
This article examines the concept of waqf forest as a contemporary implementation of hifẓ al-bī’ah (environmental preservation) within the framework of maqāṣid al-sharī‘ah. The study responds to the growing ecological crisis and to the limited scholarship integrating thematic Qur’anic interpretation, Islamic environmental jurisprudence, and waqf-based conservation initiatives. While previous studies have discussed hifẓ al-bī’ah either as an extension of maqāṣid al-sharī‘ah or as a supporting principle of the five essential objectives, few have connected this concept to concrete institutional practices in contemporary Muslim societies. This research aims to reconstruct the Qur’anic foundations of environmental ethics, analyze the position of hifẓ al-bī’ah in the thought of Yusuf al-Qaradawi, and interpret the Waqf Forest Program of Muhammadiyah as a practical model of ecological jurisprudence. Using qualitative library research, the study employs thematic Qur’anic interpretation (tafsīr mawḍū‘ī) and a maqāṣid al-sharī‘ah approach. The analysis demonstrates that environmental preservation constitutes a necessary condition for safeguarding religion, life, intellect, progeny, and wealth. In alQaradawi’s framework, hifẓ al-bī’ah functions as a strategic means that sustains the realization of these essential objectives. The study further finds that waqf forest operationalizes Islamic principles of stewardship, intergenerational justice, and sustainable resource management. This article contributes to contemporary Qur’anic studies by proposing waqf forest as an applied model of Qur’anic ecological ethics and Islamic environmental jurisprudence. Keywords: Hifẓ al-Bī’ah; Maqāṣid al-Sharī‘ah; Waqf Forest; Thematic Qur’anic Interpretation; Muhammadiyah
Copyright (c) 2026 Feri Nuryadi, Yosi Intan Pandini Gunawan, Novan Ardy Wiyani https://creativecommons.org/licenses/by/4.0
ECOTHEOLOGY UNDERSTANDING AND DEPTH OF ECOTHEOLOGICAL VALUE INTERNALIZATION AMONG ISLAMIC HIGHER EDUCATION STUDENTS
Environmental degradation represents a pressing global challenge that directly impacts ecological sustainability and human well-being. In response, the Ministry of Religious Affairs of the Republic of Indonesia has introduced ecotheology within Islamic Higher Education Institutions (PTKIN) to strengthen environmental education and moral-spiritual values. This study aims to explore Islamic Higher Education students’ understanding of ecotheology and map the depth of internalization of ecotheological values in their daily lives. Employing a qualitative-dominant mixed methods approach combined with descriptive quantification, data were gathered through semi-structured interviews with 30 students. Crucially, the interviews were initiated without any religious framing to capture authentic, practical motivations before later shifting to formal ecotheological concepts and textual literacy. The descriptive quantification and qualitative content analysis reveal a striking contrast: while formal textual literacy is exceptionally high (with 100% of participants fluently reciting the prophetic tradition (hadith) on cleanliness), 66.7% of students possess no functional knowledge of ecotheology. Furthermore, 70% of students operate strictly at the instrumental level of internalization, where daily environmental practices are driven by anthropocentric motivations such as personal comfort and facility utility rather than faith. Analyzed through Krathwohl’s affective taxonomy and the SOLO taxonomy, these findings expose a structural cognitive gap where religious texts and daily ecological actions exist in separate. This study concludes that formal religious literacy does not automatically translate into a spiritual-ecological worldview. Consequently, PTKIN institutions must shift from oneway cognitive lectures to experiential learning models that explicitly bridge scriptural doctrines with real-world environmental stewardship. Keywords: Ecotheology; Ecotheological values; Internalization, Islamic higher education; spiritualecological
Copyright (c) 2026 Irma Dwi Tantri, Khisni Aunurrokhim, Siti Hafitzah Annafingu, Diva Ghefira Rahmadani https://creativecommons.org/licenses/by/4.0
GLOBAL CITIZENSHIP IN THE ERA OF CLIMATE CRISIS :SHAPING STUDENTS AS PIONEERS OF ENVIRONMENTAL SUSTAINABILITY
The escalation of the global climate crisis and environmental degradation demand an educational transformation that does not just transfer knowledge, but equips the young generation as sustainability pioneers. Global Citizenship Education (GCE) is a vital instrument, but its implementation is often constrained by the gap between theoretical understanding and real changes in students' behavior. This research aims to explore GCE's strategy in shaping students as agents of change who have ecological awareness and environmental justice. This study applies the Systematic Literature Review (SLR) approach by complying with the PRISMA protocol. The data search was conducted exclusively on the Scopus database with a publication range of 2020–2026, which resulted in 11 empirical articles selected after going through a rigorous selection process and deduplication. Data analysis was carried out thematically to map the pedagogical approach and contribution of the study to the Sustainable Development Goal (SDG) 13. The findings show a shift in the educational paradigm from conventional teaching to the development of critical competencies and real action through a multidisciplinary approach. The strategy of integrating art, technology, and Socio-Scientific Inquiry-Based Learning (SSIBL) has proven to be significant in reducing eco-anxiety and turning it into constructive hope. In addition, the use of local wisdom and linguistic landscapes was found to be effective in internalizing global values without uprooting students' cultural roots. The effectiveness of change agent character formation is achieved through the CARE KNOW-DO framework, which aligns empathy, scientific validity, and active participation in the Open Schooling model. However, fundamental challenges are found in a curriculum that is still anthropocentric biased and standardized global assessments that often ignore the local socio-economic context. Education is required to navigate these tensions by strengthening the dimensions of epistemic justice and crucial literacy such as Ocean Literacy. The climate crisis has destabilized students' psychological states, so GCE must evolve through action-based pedagogy and interdisciplinary curriculum reform. Keywords: Global Citizenship Education; The Climate Crisis; Environmental Sustainability; Systematic Literature Review; Agents of Change
Copyright (c) 2026 Fauzan Addinul Jihad, Rodiatun Mardiah https://creativecommons.org/licenses/by/4.0
GREENING THE CURRICULUM: A LITERATURE REVIEW OF ECO PEDAGOGICAL FRAMEWORKS AND THEIR ROLE IN SHAPING ENVIRONMENTALLY CONSCIOUS EDUCATION
Abstract The escalating global environmental crisis demands a fundamental transformation in formal education systems, particularly through the integration of eco-pedagogical frameworks into mainstream curricula. This study aims to identify, classify, and critically analyze the dominant eco-pedagogical frameworks documented in international literature from 2021 to 2026, and to evaluate their contributions to fostering environmental consciousness among learners. A literature review was conducted using the Scopus database, with search terms including ecopedagogy, ecological literacy, greening curriculum, and education for sustainable development. The analysis revealed four major clusters of eco-pedagogical frameworks, namely critical pedagogy-based, ecological literacy-based, cross-curricular integration, and experience-based nature learning. Findings consistently indicate that environmental consciousness can only be cultivated effectively when pedagogical approaches simultaneously address cognitive, affective, and psychomotor dimensions in an integrated manner. Furthermore, teacher readiness and capacity emerged as the most decisive factor determining successful implementation. This study concludes that eco-pedagogy-based curricula hold significant strategic value and marketability within the contemporary global education landscape, while simultaneously offering a principled roadmap for more ecologically just and sustainable curriculum reform. Keywords: Eco-Pedagogy; Ecological Literacy; Environmental Consciousness; Greening Curriculu;, Sustainable Education.
Copyright (c) 2026 Mohammad Eko Hadi Kuncoro, Prof. Dr. H. Ridwan, M. Ag. Ridwan https://creativecommons.org/licenses/by/4.0
BUILDING SPIRITUAL RESILIENCE FOR MUSLIMS AMID ECOLOGICAL DESTRUCTION:RE-READING OF SURAH AR-RUM VERSE 41 THROUGH ENGAGEMENT WITH ECO-THEOLOGY
The escalating ecological crisis of the twenty first century poses a profound challenge not only to the natural world but to the spiritual and psychological wellbeing of Muslim communities disproportionately concentrated in climate vulnerable regions This paper argues that al Rum 30 41 long read by classical exegetes as a diagnosis of moral corruption and its material consequences constitutes a remarkably coherent theological framework for engaging the contemporary ecological crisis Through a qualitative approach combining tafsir mawdui and contextual hermeneutics the paper pursues three objectives reinterpreting the verse as a theological diagnosis of anthropogenic ecological destruction placing this reinterpretation in dialogue with Islamic eco theology and deriving from this dialogue a framework of spiritual resilience for contemporary Muslims The analysis demonstrates that the verses four part structure acknowledgement of fasad attribution of causality to human agency experience of consequence and the divine summons of yarjiun maps with precision onto the core concepts of Islamic eco theology tawhid khalifah mizan and amanah The resulting framework of spiritual resilience encompasses honest acknowledgement ecological tawbah the virtues of sabr and tawakkul and collective action rooted in communal institutions This framework equips Muslims to confront ecological destruction not with fatalism or despair but with theologically grounded hope and purposeful agency Keywords eco theology al Rum 41 spiritual resilience ecological crisis
Copyright (c) 2026 Muhammad Alfia Ilfa https://creativecommons.org/licenses/by/4.0
TANGGUNG JAWAB LINGKUNGAN & SOSIAL DALAM PENGELOLAAN PARIWISATA PERSPEKTIF MAQASHID SYARIAH: STUDI TERHADAP PARIWISATA BERBASIS ALAM DAN KONFLIK MANUSIA–MONYET EKOR PANJANG (MACACA FASCICULARIS) DI KALURAHAN GIRITIRTO, KAPANEWON PURWOSARI, KABUPATEN GUNUNGKIDUL
This study examines environmental and social responsibility in nature-based tourism management through the perspective of maqashid sharia, focusing on the conflict between humans and long-tailed macaques (Macaca fascicularis) in Kalurahan Giritirto, Gunungkidul Regency. The development of tourism in the Gunungsewu karst area has contributed to local economic growth but has also increased ecological pressure and intensified human-wildlife conflicts due to habitat disruption. This research aims to analyze how the human–macaque conflict reflects weak Environmental and Social Responsibility (ESR) practices in tourism governance and to evaluate such conditions through the concept of hifz al-bi'ah in maqashid sharia. This study uses a qualitative descriptive socio-legal approach with secondary data collected from policy documents, conservation reports, academic publications, and related literature. The findings show that tourism management in Giritirto has not adequately integrated ecological sustainability and social protection. From the maqashid sharia perspective, such conditions contradict the principles of hifz al-bi'ah, la dharara wa la dhirara, and khalifah fil ardh. Therefore, tourism governance should prioritize ecological justice, habitat protection, community participation, and sustainable environmental management. Keywords: Environmental and Social Responsibility; maqashid sharia; nature-based tourism; human–wildlife conflict.
Copyright (c) 2026 Naszwa Zakira, Ahmad Zaini Maulana, Ibrahim Jabir https://creativecommons.org/licenses/by/4.0
SURFACE WATER POLLUTION ASSESSMENT AND PROPOSED SUSTAINABLE TECHNOLOGY INNOVATION FOR RIVER RESTORATION IN THE KLAWING WATERSHED, PURBALINGGA REGENCY, INDONESIA
Surface water quality continues to decline due to pressures from domestic, agricultural, and industrial activities, including along the Klawing River in Purbalingga Regency, which is essential for community needs and the Serayu watershed ecosystem. This study aimed to assess the water quality of the Klawing River and formulate a river restoration perspective grounded in environmental technology. A quantitative descriptive approach was applied through field surveys and laboratory analysis at three sampling points representing the upstream, middle, and downstream sections. The measured parameters included temperature, TDS, pH, BOD, COD, and DO, which were then compared with the water quality standards set forth in Government Regulation No. 22 of 2021 and evaluated using the STORET method. The results showed that temperature, TDS, and pH still met the standards, while COD was 70 mg/L at point 1, 28.8 mg/L at point 2, and 47 mg/L at point 3, and DO was only 2.85 mg/L at point 1, 5 mg/L at point 2, and 2.25 mg/L at point 3. STORET scores indicated that sampling points 1 and 3 were moderately polluted with scores of -16, whereas point 2 was slightly polluted with a score of -4. These findings confirm that organic pollution remains the main pressure on the river. Therefore, river management should focus on adaptive restoration strategies based on environmental technology, such as IoT, AI, GIS, and digital monitoring, to support pollution control and watershed sustainability. Keywords: River water quality; STORET method; Sustainable river restoration; Environmental technology
Copyright (c) 2026 Isrofah, Arianti Mutia Ningrum, Afifaturrifani, Gangsar Edi Laksono, Aulia Firda Alfiana https://creativecommons.org/licenses/by/4.0
Krisis Ekologis dan Hilangnya Etika Spiritual: Kritik Ekoteologis atas Respon Publik terhadap Gerakan Pandawara Group
Abstract This study aims to analyze public responses to the Pandawara Group’s digital environmental activism on Instagram and to examine this phenomenon through the lenses of critical discourse analysis and eco-theology. This study is motivated by the emergence of polarized public responses to the Pandawara Group’s environmental movement, where some members of the public support environmental conservation efforts, while others express cynicism,moral delegitimization, and skepticism regarding the movement’s effectiveness and motives. The study employs a qualitative method using Norman Fairclough’s critical discourse analysis approach. Primary data were collected from public posts and comments on the Pandawara Group’s Instagram account, while secondary data were sourced from academic literature, journals, books, and various relevant materials on digital activism, eco-theology, and ecological awareness. The data were then analyzed through the dimensions of text, discursive practices, and social practices. The research findings indicate that Pandawara Group’s digital activism successfully garnered public attention toward ecological issues through content visualization strategies and social mobilization based on digital media. However, the Instagram comment section also revealed the emergence of a culture of digital cynicism characterized by skepticism regarding the movement’s effectiveness, moral delegitimization of environmental activists, and judgment regarding the motives of social movements. From Fairclough’s perspective, these comment patterns indicate that cynicism has been reproduced as a social practice within society’s digital communication culture. This study also found that the culture of digital cynicism reflects a crisis of ecological consciousness and the loss of society’s spiritual ethics toward nature. From an eco-theological perspective, the public’s response—which is more judgmental than focused on fostering ecological concern—indicates a weakening of human consciousness as stewards bearing the moral responsibility to maintain environmental balance, as taught in the Qur’an. Thus, this study affirms that the ecological crisis in the digital age is not merely material-ecological in nature but is also linked to the moral and spiritual crisis of modern society. Keywords: Digital Activism, Pandawara Group, Ecotheology, Digital Cynicism, Ecological Awareness, Critical Discourse Analysis.
Copyright (c) 2026 Darmawansa, Muhammad Aulia Rahman, Ibnu Akbar Maliki https://creativecommons.org/licenses/by/4.0
REFORMULATING ESG THROUGH A QUINTUPLE HELIX GOVERNANCE FRAMEWORK FOR CLIMATE RISK INTEGRATION IN SUSTAINABLE FINANCE
Abstract This study reframes ESG as a systemic governance mechanism for integrating climate risk into financial stability. Fragmentation between ESG and macroprudential policy constrains risk internalization. A Quintuple Helix framework is proposed to bridge micro-, meso-, and macrolevel dynamics. The study employs a theory-building systematic literature review of 22 empirical and conceptual studies across financial and industrial sectors. Insights from financial stability theory, ESG governance, and innovation systems are synthesized to develop an integrative conceptual framework. The findings ESG operates effectively as a firm-level risk signal but cannot internalize systemic climate risk rooted in interconnected financial and transition dynamics. Fragmentation across governance levels limits coordination. Positioning ESG within a Quintuple Helix framework enables its transformation into a systemic cross-actor governance mechanism. The study is conceptual and based on literature synthesis rather than empirical testing. Future research may operationalize the proposed governance model through quantitative or policy-oriented investigations. The study suggests that regulators and financial institutions should move beyond disclosure-oriented ESG practices toward systemic governance coordination. Integrating ESG within cross-actor frameworks can enhance climate risk supervision and improve financial system resilience under transition pressures. The originality from this paper by embedding climate risk within systemic governance, this study emphasizes the role of coordinated financial decision-making in supporting ecological sustainability and socially inclusive economic resilience. This study contributes to the literature by bridging ESG governance, macroprudential policy, and innovation system theory into a unified framework that positions climate risk as an endogenous driver of financial stability. It advances ESG from a transparency tool to a systemic governance mechanism within a Quintuple Helix architecture. Keywords: ESG governance, Climate risk, Financial stability, Macroprudential policy, Quintuple Helix Systemic
Copyright (c) 2026 Vatimatus Zahroh, Muhammad Darul Ulum, Nikmatul Masruroh https://creativecommons.org/licenses/by/4.0
TOWARD TRANSFORMATIVE PEDAGOGICAL COMMUNICATION IN ISLAMIC EDUCATION: LINKING ECO-ANXIETY AND SPIRITUAL RESILIENCE
Abstract This study explores the relationships among eco-anxiety, spiritual resilience, and transformative pedagogical communication within higher education contexts. The study employed a quantitative exploratory survey design involving 117 university students from Universitas Peradaban, Indonesia, representing three academic programs: Primary School Teacher Education (PGSD), Informatics, and Information Systems. Data were collected through structured questionnaires and analyzed using reliability testing, correlation analysis, and exploratory mediation analysis. The findings indicate that eco-anxiety was positively associated with transformative pedagogical communication, suggesting that students experiencing ecological concern may increasingly require reflective, emotionally supportive, and meaningful educational communication processes. Transformative pedagogical communication also demonstrated a positive relationship with spiritual resilience, indicating the potential importance of reflective and dialogic communication in supporting students’ emotionally grounded coping capacities. However, the mediation analysis showed that transformative pedagogical communication did not significantly mediate the relationship between eco-anxiety and spiritual resilience. These findings suggest that students’ spiritual adaptation toward ecological uncertainty may involve broader emotional, psychological, social, and spiritual dimensions beyond pedagogical communication alone. Despite the absence of statistically significant mediation effects, the study remains theoretically meaningful because it highlights the potential pedagogical relevance of reflective communication within educational responses to environmental uncertainty. Rather than proposing a definitive theoretical model, this study offers preliminary empirical insights regarding the possible significance of transformative pedagogical communication in supporting students’ emotional and spiritual engagement with ecological concerns. Keywords: Eco-anxiety; Spiritual Resilience; Pedagogical Communication
Copyright (c) 2026 Adnan Yusufi, Rohmad https://creativecommons.org/licenses/by/4.0
BUILDING ECO-RESILIENT SCHOOLS: PSYCHOLOGICAL, SPIRITUAL, AND ENVIRONMENTAL STRATEGIES FOR ADDRESSING ECO ANXIETY
Climate change has increasingly become not only an environmental issue but also a psychological and educational concern, particularly through the emergence of eco anxiety among students. This study aimed to systematically review the forms of eco anxiety experienced in educational settings and explore holistic school-based intervention strategies integrating psychological, environmental, and spiritual approaches. This research employed a Systematic Literature Review (SLR) design following the PRISMA 2020 guidelines. Relevant articles were collected from Scopus, ScienceDirect, and Google Scholar using keywords related to eco anxiety, climate anxiety, school intervention, spiritual resilience, and environmental education. Fourteen studies published between 2015 and 2026 met the inclusion criteria and were analyzed using thematic synthesis. The findings indicate that eco anxiety among students manifests in emotional distress, cognitive and future-oriented concerns, behavioral responses, and psychological vulnerability. The review further identified three major school-based intervention pathways: psychological interventions, environmental and geographical education, and spiritual resilience approaches. Psychological strategies such as counseling, socio-emotional learning were found to strengthen emotional resilience and adaptive coping. Environmental education approaches involving climate literacy, nature-based learning, and community engagement fostered environmental agency and constructive climate action. Meanwhile, spiritual approaches emphasizing meaning-making, hope, reflection, and religious coping contributed to emotional calmness and resilience. This study concludes that ecoresilient schools should adopt holistic and climate-responsive educational models integrating psychological support, participatory environmental education, and spiritual resilience to support students’ wellbeing and adaptive engagement amid climate uncertainty. Keywords: eco anxiety; eco-resilient school; spiritual resilience; environmental education; school-based intervention.
Copyright (c) 2026 Hanifah Kurniati, Tazkiyatun Nafs Azzahra, Yanwar Ibnu Hanif https://creativecommons.org/licenses/by/4.0
DIGITAL STEWARDSHIP IN MINING POLICY: A SYSTEMATIC REVIEW OF GREEN TECH IMPLEMENTATION PENGELOLAAN DIGITAL DALAM KEBIJAKAN PERTAMBANGAN: KAJIAN SISTEMATIS IMPLEMENTASI TEKNOLOGI HIJAU
The accelerating degradation of mining-affected ecosystems demands a reconceptualization of regulatory architecture. This systematic literature review (SLR), conducted in accordance with the PRISMA 2020 protocol, examines the global trajectory of digital stewardship as an emergent governance paradigm in the extractive industries sector (2021—2026). Grounded in Elinor Ostrom's Institutional Analysis and Development (IAD) Framework, this study analyzes how artificial intelligence (AI), Internet of Things (IoT), and digital monitoring systems are reshaping the rules-in-use within mining governance action arenas. Drawing on peer-reviewed articles, sustainability reports, and regulatory documents from four major mining jurisdictions, comparative policy analysis reveals a significant governance gap between Indonesia's Mineral and Coal Mining Law (Minerba Law No. 3/2020) and digital governance benchmarks established in Australia, Canada, and Norway. While these jurisdictions have institutionalized digital stewardship through dedicated policy roadmaps, regulatory sandboxing, and mandatory ESG disclosure standards, Indonesia's framework remains anchored in conventional, periodically-inspected compliance paradigms. This study proposes a five-point Policy Roadmap for Indonesian green mining and argues that digital stewardship constitutes a contemporary form of planetary guardianship—a technological expression of ecotheological responsibility toward shared Earth resources consistent with the conference theme of transdisciplinary sustainability. Keywords: Digital Stewardship; Mining Policy; Green Technology; IAD Framework; Ecotheology; Sustainable Governance; PRISMA.
Copyright (c) 2026 Elfan Muhib Danil Islam https://creativecommons.org/licenses/by/4.0
THE ROLE OF SCOUT LEADERS IN SHAPING STUDENTS’ ECOTHEOLOGICAL AWARENESS: A CASE STUDY AT MAN 2 KARANGANYAR
This study was motivated by the environmental crisis caused by low ecological and spiritual awareness of nature among humans. The concept of eco-theology emerges as a solution by integrating the relationship between God, humans, and nature. In an educational context, the Scouting extracurricular activity is viewed as a strategic means to instill ecotheological values. This study aims to determine the role of Scout leaders in fostering students’ ecotheological awareness at MAN 2 Karanganyar, as well as to identify the supporting and inhibiting factors. This study employs a qualitative approach using field research. The subjects of this study are the Scout leaders at MAN 2 Karanganyar. The informants include the Adiwiyata coordinator, as well as students comprising the troop council and 10th-grade Scout members. In data collection, the researcher used interview, observation, and documentation techniques to obtain in-depth and comprehensive information. Data validity was then tested through source and technique triangulation. Meanwhile, the author analyzed the data using the Miles and Huberman model, which includes the stages of data reduction, data presentation, and drawing conclusions. The research results indicate that Scout leaders play a crucial role in fostering students’ eco-theological awareness, which can be realized through several roles: as teachers, parents, older mentors, facilitators, partners, consultants, and motivators. These roles are implemented through environment-based activities such as community service, tree planting, waste management, and outdoor activities like hiking and camping. Supporting factors in fostering eco-theological awareness include the Adiwiyata program, nature-based Scouting activities, and support from Scout leaders and the school environment. Meanwhile, inhibiting factors include limited facilities, low awareness among some students, as well as time and budget constraints. Thus, Scouting activities serve as an effective medium for internalizing eco-theological values, although strengthening mentoring strategies is still needed so that this awareness can be formed comprehensively and sustainably. Keywords: Environmental Crisis, MAN 2 Karanganyar, Role of Scout Leaders, Ecotheology
Copyright (c) 2026 Sela Fajar Ariani https://creativecommons.org/licenses/by/4.0
LOVE, EGO, AND DIGITAL COMMUNICATION ETHICS: A RUMI BASED READING OF QS AL-ḤUJURĀT [49]: 11–13
This article examines digital communication ethics through a Sufi reading of QS al-Ḥujurāt [49]: 11-13 based on Jalaluddin Rumi’s Fihi Ma Fihi. The background of this study is the ethical crisis of digital speech, marked by mockery, insults, offensive labeling, hoaxes, suspicion, public shaming, and digital backbiting. This study uses a qualitative method with a library research design. The primary sources are the Qur’an, especially QS al-Ḥujurāt [49]: 11–13, and Rumi’s Fihi Ma Fihi, while the secondary sources include classical and contemporary tafsir, Sufi literature, and studies on digital communication ethics. The analysis shows that QS al-Ḥujurāt [49]: 11–13 provides a normative foundation for communication ethics by prohibiting mockery, suspicion, spying, and backbiting, while affirming ta‘āruf as the basis of human relations. Rumi’s Sufi perspective deepens these values by locating destructive speech in the unpurified heart. Mockery comes from ego, suspicion from inner darkness, and backbiting from the loss of love and self-restraint. This article concludes that Islamic digital ethics should not only regulate external speech and information sharing, but also cultivate tawadhu, tabayyun, compassion, human dignity, and muhasabah. Rumi’s education of love offers a spiritual foundation for transforming digital speech into ethical communication. Keywords: digital communication; QS al-Ḥujurāt; Jalaluddin Rumi; Sufi ethics
Copyright (c) 2026 Muhammad Fadhil Syahridho https://creativecommons.org/licenses/by/4.0
GREENWASHING AND FIRM VALUE: THE ROLE OF INSTITUTIONAL OWNERSHIP IN FINANCIAL SECTOR COMPANIESGREENWASHING AND FIRM VALUE: THE ROLE OF INSTITUTIONAL OWNERSHIP IN FINANCIAL SECTOR COMPANIES
This study aims to examine the relationship between greenwashing and firm value, moderated by institutional ownership, in financial sector companies during the 2021–2024 period. Grounded in signaling theory, this study argues that greenwashing practices can send misleading signals to investors when the information companies provide regarding their environmental commitments does not align with their actual environmental performance. This misalignment has the potential to erode investor confidence and trigger negative market assessments, thereby leading to a decline in firm value. This study employs a quantitative approach using a sample of financial sector firms from 2021 to 2024. The sample consists of 69 firms with a total of 276 observations. Regression analysis was used to test the hypothesis that the higher a firm’s level of greenwashing, the more significant its impact on firm value as measured by market-based indicators. The results of this study indicate that greenwashing has a significant negative effect on firm value. Furthermore, institutional ownership was found to significantly moderate the relationship between greenwashing and firm value in a negative direction. These results suggest that institutional ownership does not mitigate the negative impact of greenwashing as hypothesized, but rather reinforces this negative effect on firm value. Keywords: Greenwashing; Firm Value; Institutional Ownership
Copyright (c) 2026 Michelle Theresa Hutagalung, Luluk Widyawati https://creativecommons.org/licenses/by/4.0
From Khilāfah to Cloud Computing: Islamic Ecotheology, Maqāṣid al-Sharīʿah, and the Future of Sustainable AI Infrastructure
The rapid expansion of artificial intelligence and cloud computing has placed data centres at the heart of contemporary digital civilization. While these infrastructures support innovation, knowledge production, and global connectivity, they also raise urgent ecological concerns, including high energy consumption, carbon emissions, water use, electronic waste, and pressure on natural resources. This paper examines these challenges from an Islamic civilizational perspective and proposes a maqāṣid-based governance framework for sustainable AI and green data centres. The study argues that the digital age requires a renewed understanding of khilāfah as responsible stewardship, amānah as ethical accountability, mīzān as ecological balance, and the prohibition of isrāf as a principle against wasteful technological expansion. Using a conceptual and normative research approach, the paper connects classical maqāṣid al-sharīʿah, specifically the protection of life, intellect, wealth, religion, and lineage; with the contemporary necessity of protecting the environment as a vital extension of these foundational goals. It further aligns this Islamic framework with the United Nations Sustainable Development Goals (SDGs), particularly SDGs 7, 9, 12, 13, 16, and 17. The paper contributes to current debates on digital stewardship by shifting the discussion from technical efficiency alone to moral governance, offering a multidimensional "Ethical Stewardship Rubric" for evaluating AI systems and data centres. Beyond computational power and profit, the framework emphasizes ecological footprints, social benefit, transparency, and long-term impact on future generations. The proposed framework provides actionable guidance for universities, policymakers, and technology firms seeking to build ethical, low-carbon digital infrastructures. Ultimately, the paper contends that Islamic civilization offers a rich moral compass for governing the digital future, ensuring that technological progress serves human flourishing while remaining accountable to both society and the Creator. Keywords: Maqāṣid al-Sharīʿah; Sustainable AI; Green Data Centres; Digital Stewardship; Islamic Civilization; Environmental Ethics
Copyright (c) 2026 Aliyu Alhaji Rabiu, SABO Jamilu Sa’idu, Abdulmumini Inda, Haulatu Yakubu Zakariya, Haruna Kawuwa https://creativecommons.org/licenses/by/4.0
SLAMETWATCH PENDEKATAN EKOTEOLOGI DAN SPATIAL DATA SCIENCE UNTUK RESTORASI PLANET DAN MITIGASI BENCANA KAWASAN VULKANIK GUNUNG SLAMET
This study redefines ecological rehabilitation in the upstream area of Mount Slamet through an ecotheological lens, framing environmental degradation not merely as a spatial crisis but as a disruption of cosmic stewardship (khilafah). Driven by unconstrained land-use changes and the lack of data-driven monitoring, this research develops SlametWatch, an integrated WebGIS platform designed within the framework of technology for planet restoration. Utilizing a Full-Stack Spatial Data Science methodology, the study integrates Sentinel-2 imagery, SRTM topographic data, and disaster datasets. Land cover classification is performed via the Random Forest algorithm, while land-use projection up to 2035 is modeled using Artificial Neural Networks and Cellular AutomataMarkov. Vulnerability and ethical land management are evaluated using Spatial Multi-Criteria Evaluation and Land Capability Suitability models. The results demonstrate a classification accuracy exceeding 90%, revealing a critical expansion of built-up areas and deforestation intersecting with high-risk disaster zones (KRB II and III). This intersection exponentially amplifies the risks of landslides and lahars, highlighting anthropocentric exploitation. To restore ecological and spiritual equilibrium, this study identifies 1,660 hectares of priority restoration areas requiring approximately 664,000 trees. SlametWatch serves as an innovative, participatory citizen-science tool that bridges advanced geospatial artificial intelligence with ecotheological obligations, transforming land rehabilitation into an integrated tech-faith ecosystem for sustainable planet restoration.
Copyright (c) 2026 Muhammad Zaidan Nafis, Mutia Mahacahaya, Eko Fajar Setiawan, Dimas Indianto https://creativecommons.org/licenses/by/4.0
BIYUNG AND RAMA: AN ECOTHEOLOGICAL STUDY OF THE RELATIONSHIP BETWEEN NATURE AND THE PAKEONG RITUAL IN BANYUMAS
The socio-ecological crisis in the Anthropocene era demands a deconstruction of the anthropocentric-instrumentalist paradigm that has secularized nature into a mere object of exploitation. As an alternative, this study explores the Traditional Ecological Knowledge of the agrarian society of Banyumas through an analysis of the Pakeong rain-calling ritual. Employing a qualitative-ethnographic approach in Bojongsari Village, Kembaran District, Banyumas Regency, this study examines the cosmological relations and spiritual-ecological dimensions led by Kaki Tasun as the seventh-generation maestro. The findings reveal that the Pakeong ritual represents the cosmology of Biyung (Earth/Mother) and Rama (Sky/Father), which positions nature as a subject possessing intrinsic value. Through semiotic and hermeneutic analyses of the mantra texts and the sixteen types of sesajen (ubo rampe), the study identifies the presence of a mystic synthesis between Islamic Kejawen theology and agrarian ecocentric wisdom. Theoretically, this relation converges with the principle of biospherical egalitarianism in Arne Naess’s Deep Ecology as well as Seyyed Hossein Nasr’s notion of the re-sacralization of the cosmos. This study concludes that amidst the currents of agricultural mechanization and modernization that threaten the extinction of tradition, the revitalization of Pakeong is not only essential as an effort to preserve intangible cultural heritage, but also as a form of environmental ethical orientation that offers solutions in confronting the uncertainties of the current global climate crisis.
Copyright (c) 2026 Muhammad Umar Ibnu Malik, Raida Sulistiya https://creativecommons.org/licenses/by/4.0
NORMALISASI MICROAGGRESSION VERBAL DALAM NARRATIVE TRANSFORMATIONS DI ERA MODERN: REPRESENTASI TANĀBAZŪ BI AL-ALQĀB (QS. 49: 11) DALAM LARANGAN PENYEBUTAN R-WORD PADA FILM SENIOR YEAR DAN KAMPANYE SPREAD THE WORD TO END THE WORD PERSPEKTIF TEORI OVERTON WINDOW
Normalisasi eksistensi LGBT di era modern semakin masif dilakukan, salah satunya melalui rekayasa linguistik dalam budaya pop. Terdapat tuntutan ruang toleransi lewat penentangan verbal microaggression, seperti pelarangan frasa "That's so gay" yang kerap digunakan untuk mengartikan sesuatu yang "bodoh", "payah", atau "tidak keren". Kaum LGBT menuntut ruang toleransi ini agar disetarakan dengan pelarangan R-word bagi penyandang disabilitas intelektual. Penelitian kualitatif berbasis library research ini bertujuan mengkritisi rasionalisasi pelarangan tersebut dalam film Senior Year dan kampanye Spread the Word to End the Word. Studi ini menganalisis serta menetapkan batas representasi Tanābazū bi al-Alqāb (QS. Al-Hujurat: 11) melalui kerangka teori The Overton Window. Hasil penelitian menunjukkan bahwa pelarangan R-word (idiot) selaras dengan prinsip Tanābazū bi al-Alqāb demi memuliakan martabat manusia. Namun, pelarangan frasa "That's so gay" tidak relevan jika dikontekstualisasikan dengan ayat tersebut. Al-Qur'an memandang penyimpangan orientasi seksual (LGBTIQ+ dan sejenisnya) sebagai suatu kebodohan (qaumun tajhalūn). Mengingat manusia yang ideal adalah mereka yang hidup sesuai fitrah, maka menyebut penyimpangan tersebut sebagai sesuatu yang "bodoh" atau "payah" bukanlah bentuk tanābazū. Proses normalisasi ini beroperasi melalui enam fase The Overton Window. Berawal dari fase Unthinkable yang memandang perilaku anti-fitrah sebagai hal tabu, narasi digeser ke fase Radical dengan mendompleng isu disabilitas agar kritik agama terkesan intoleran. Wacana kemudian berlanjut ke fase Acceptable dan Sensible, di mana sensor bahasa diterapkan dan moral agama direduksi menjadi sekadar pandangan pribadi. Didorong oleh masifnya infiltrasi budaya Popular, gagasan ini akhirnya mencapai tahap Policy yakni pelembagaan norma menjadi kebijakan publik untuk melindungi penyimpangan sekaligus membungkam masyarakat yang mempertahankan nilai fitrah.
Copyright (c) 2026 Syafiqah Nur https://creativecommons.org/licenses/by/4.0
SOCIAL RELATIONS AS A MECHANISM OF CONFLICTTRANSFORMATION IN THE CONSTRUCTION OF PLACES OFWORSHIP IN BANYUMAS
This research is motivated by the pluralistic nature of Banyumas society, which makes the construction of houses of worship potentially triggering socio-religious conflict. This conflict does not always manifest itself in overt violence, but often manifests latently through social rejection, licensing issues, and the relationship between the majority and minority within the community. This study aims to analyze the dynamics of latent conflict in the construction of houses of worship in Banyumas and examine the role of social relations as a mechanism for conflict transformation. The research employed descriptive qualitative methods through interviews and observations with residents, religious leaders, community leaders, and other relevant parties. The result indicates that the construction of houses of worship in Banyumas tends to create latent conflict through social negotiation processes related to community acceptance and licensing. Houses of worship for minority groups face more complex administrative and social challenges than those for the majority group. Furthermore, the Interfaith Harmony Forum (FKUB) is considered to have not played an optimal role in preventing conflict escalation. However, social closeness, informal communication, and interpersonal relationships among residents have proven important factors in building community acceptance. Social relations act as a preventive mechanism for transforming conflicts, maintaining social harmony, and preventing them from escalating into open conflict.
Copyright (c) 2026 Nia Maulida Rahmah, Tiyas Dwi Rara Berliana, Vita Andre Saputri, Gading Adi Danu Wijaya, Kurnia Sari Wiwaha https://creativecommons.org/licenses/by/4.0
THE LEGAL SAFEGUARDS OF INDONESIAN MIGRANT SEAFARERS IN LAW NO. 18 OF 2017: AN ANALYSIS THROUGH MAQĀṢID AL-SHARĪʿAH
This research is motivated by the high level of human rights violations faced by Indonesian migrant seafarers in the fisheries sector, such as cases of financial exploitation and neglect of occupational health and safety (K3). Although the government has passed Law Number 18 of 2017 concerning the Protection of Indonesian Migrant Workers and Government Regulation Number 22 of 2022, their implementation has not been effective in guaranteeing justice, resulting in legal loopholes in technical protection standards for Indonesian migrant seafarers. The purpose of this research is to analyze the legal protection in Law Number 18 of 2017 concerning the Protection of Indonesian Migrant Workers and to dissect the legal protection system from a perspective Maqashid Al-Syari'ah contemporary Jasser Auda. This qualitative research uses a legislative and conceptual approach to analyze Law Number 18 of 2017 concerning the Protection of Indonesian Migrant Workers. Primary and secondary data were collected through documentation techniques and then analyzed using content analysis, combined with a systems analysis framework Maqa>s}hid Al-Syari>’ah contemporary Jasser Auda. The results of this study indicate that Law Number 18 of 2017 concerning the Protection of Indonesian Migrant Workers has not optimally protected migrant seafarers due to the inconsistency between national regulations and international standards in the fisheries sector. Through a six-system approach Maqas}hid Al-Syari>’ah Jasser Auda shows the gap in the elements Openness,Wholeness/holistic(comprehensive), and multidimensional which results in the failure to achieve the goal of protecting against H}ifz}u an-Nafs (soul) and H}ifz}u alMa>l (property) in cases of fisheries exploitation. Therefore, strengthening legal protection through the ratification of ILO Convention 188, which has been realized through Government Regulation Number 25 of 2026, is a crucial instrument for ensuring legal certainty, dignity, and the welfare of Indonesian seafarers globally
Copyright (c) 2026 Fidyani Ariqoh Nur As'ad, Luqman Rico Khashogi https://creativecommons.org/licenses/by/4.0
FROM LA ḌARAR WA LĀ ḌIRĀR TO ECOLOGICAL ETHICS: REREADING FIQHIYYAH RULES IN THE CONTEMPORARY ENVIRONMENTAL CRISIS
This paper addresses the critical environmental crisis through the lens of Islamic legal ethics, focusing on the principle of La Ḍarar wa Lā Ḍirār (no harm and no reciprocating harm) which underpins harm prevention in Islamic jurisprudence. Amid escalating ecological degradation, contemporary fiqhiyyah rules have yet to be fully reinterpreted to guide sustainable environmental stewardship, creating a significant gap in ethical and legal frameworks for ecological protection. Using a qualitative, interdisciplinary methodology, this study conducts an extensive literature review and textual analysis of Qur'anic verses, Hadith, and classical fiqh principles, supplemented by thematic synthesis with modern environmental ethics discourse. This approach reexamines and reconstructs Islamic legal maxims within the context of today’s ecological challenges, emphasizing stewardship, justice, and balance in resource usage. Key findings reveal that La Ḍarar wa Lā Ḍirār offers a comprehensive ethical foundation for environmental responsibility, supporting proactive harm prevention and sustainability in line with prophetic teachings. This reevaluation calls for integrating Islamic ecological ethics into contemporary environmental policies, education, and community practices. By bridging traditional Islamic jurisprudence with urgent ecological imperatives, this research contributes a vital framework for mobilizing Muslim communities and policymakers toward sustainable stewardship, reinforcing the necessity of urgent, ethically grounded action in the face of global environmental crises
Copyright (c) 2026 Syamilul Asror, Aghitsna Fikamulina Muhaemin https://creativecommons.org/licenses/by/4.0
PENGARUH LITERASI NUMERASI DIGITAL TERHADAP KESADARAN GREEN TECHNOLOGY MAHASISWA TADRIS MATEMATIKA DALAM MENDUKUNG SUSTAINABLE DEVELOPMENT GOALS
The integration of sustainability into mathematics education has become an increasingly important issue in higher education, particularly in relation to the development of students’ digital numeracy literacy and environmental awareness. In the context of Sustainable Development Goals (SDGs), educational institutions are expected to play a strategic role in fostering competencies that integrate cognitive, digital, and ecological dimensions. However, empirical studies that simultaneously examine digital numeracy literacy and green technology awareness within a unified predictive framework remain limited, especially in mathematics education settings. This study aims to investigate the influence of digital numeracy literacy on green technology awareness among Mathematics Education students. A quantitative research approach with a correlational design was employed, involving 31 students selected through simple random sampling. Data were collected using structured Likert-scale questionnaires measuring digital numeracy literacy and green technology awareness. The instruments demonstrated high reliability, with Cronbach’s alpha values of 0.973 and 0.965, indicating strong internal consistency. Although the data did not meet the assumption of normality, parametric analysis using simple linear regression was applied due to its robustness in small sample educational research contexts.
Copyright (c) 2026 Rizka Saputro Nugroho, Maria Ulpah, Fitria Zana Kumala https://creativecommons.org/licenses/by/4.0
THE THEMATIC-HOLISTIC COMBINATION AS A TRANSFORMATION OF ISLAMIC LAW: A STUDY OF ENVIRONMENTAL NAṢṢ
This paper analyzes the concept of environmental protection and management through the study of maqāṣid al-syarī'ah as a normative value framework as well as a dialogical mediator among environmental fiqh, positive environmental law, and customary practices of Indonesian society. The main problem lies in the methodological disintegration of these three systems, while the increasingly alarming ecological crisis demands comprehensive environmental protection instruments that can be institutionally enforced. This study aims to explain how the thematic-holistic combinatory analysis of the naṣṣ of the Qur'an and hadith can produce an applicable formulation of environmental fiqh, while simultaneously determining the most appropriate model of environmental management in accordance with the objectives of Islamic law. The method employed is normative legal research with a qualitative approach through thematic (mawḍū'ī) and holistic (kullī) analysis of the Qur'an and hadith, which subsequently serves as the basis for formulating maqāṣid al-syarī'ah as a normative analytical framework. The findings indicate that environmental protection is in accordance with the objectives of Islamic law, particularly in realizing ḥifẓ al-bī'ah, ḥifẓ al-nafs, and ḥifẓ al-māl, and that the integration of environmental fiqh, positive environmental law, and customary practices constitutes the model most aligned with maqāṣid. Therefore, integrative environmental fiqh can be understood as a legitimate and relevant form of maqāṣidī ijtihād in contemporary Islamic law.
Copyright (c) 2026 Wildan Baehaqi https://creativecommons.org/licenses/by/4.0
ISLAM AND ECOLOGY: ENVIRONMENTAL THEME IN THE TAFSIR AL-QUR’AN TEMATIK [THEMATIC EXEGESIS OF THE QUR’AN] OF THE INDONESIAN MINISTRY OF RELIGIOUS AFFAIRS
Environmental damage remains one of the most pressing global challenges in which Indonesia is facing floods, droughts, deforestation, and biodiversity loss. Beyond scientific and policybased solutions, religious and ethical perspectives are essential to strengthen ecological awareness. This paper examines the Tafsir al-Qur’an Tematik [Thematic Interpretation of the Qur’an] published by the Ministry of Religious Affairs, specifically the volume on Pelestarian Lingkungan Hidup (Environmental Conservation), to explore its contribution to environmental discourse. Employing textual analysis and participatory observation, given the author’s direct involvement in the writing, compilation and peer-review process, the study reveals how the exegesis conceptualizes human beings as khalīfah (stewards) mandated to preserve the earth. Qur’anic terms such as jibāl (mountains), al-baḥr (seas), riyāḥ (winds), and fasād (corruption) are contextualized within ecological functions and the risks of human exploitation. The findings show that this exegesis not only provides theological justification for environmental protection but also inspires eco-pesantren initiatives, academic works, and grassroots movements in Indonesia. The study concludes that thematic exegesis offers a transformative religious framework that complements global sustainability efforts by integrating Qur’anic principles with contemporary ecological concerns.
Copyright (c) 2026 Enjen Zaenal Mutaqin, Ridwan, Supriyanto, Suparjo https://creativecommons.org/licenses/by/4.0
THE POTENTIALS AND LIMITATIONS OF ARTIFICIAL INTELLIGENCE IN ISLAMIC LEGAL METHODOLOGY: A CASE STUDY OF DSN-MUI FATWA NO. 166/DSN-MUI/II/2026
The rapid advancement of Artificial Intelligence (AI), particularly Large Language Models (LLMs) such as ChatGPT and Fanar 2.0, has permeated diverse aspects of human life, including Islamic legal determination. While AI offers efficiency in religious text processing, legal evidence analysis, and intermadhab comparison, it simultaneously introduces risks of hallucination, inconsistency, and failure to appreciate 'illah, maqasid al-shariah, and fiqh alwaqi'. AI fundamentally lacks consciousness, moral accountability, and the scholarly qualifications of a mujtahid, raising a critical epistemological concern: to what extent may AI participate in Islamic legal reasoning without supplanting the authority of ulama in istinbat al-ahkam?. This study employs a qualitativecomparative approach using fiqh muqaran and Islamic epistemological analysis. Primary sources include the Qur'an, Sunnah, classical jurisprudential texts, and DSN-MUI fatwas, supplemented by empirical evaluations of ChatGPT and Meta WhatsApp AI outputs. Analysis compares knowledge mechanisms and reasoning quality between AI and a qualified mujtahid, focusing on DSN-MUI Fatwa No. 166/DSN-MUI/II/2026 on Gold Bullion Business Activities Based on Sharia Principles. While AI proves advantageous as a rapid auxiliary tool for evidence retrieval, hadith takhrij, and textual analysis, its epistemic limitations remain fundamental — probabilistic, hallucination-prone, and devoid of spiritual accountability. This study establishes an epistemological framework affirming that AI may only serve as a supervised supporting instrument, never replacing the mujtahid, whose rulings require the irreplaceable integration of wahy, 'aql, bashirah, and eschatological responsibility.
Copyright (c) 2026 Muhammad Dziya' Ul Azman, Fakih Abdul Azis, Mochammad Fahmi Naja Rofandi https://creativecommons.org/licenses/by/4.0
ECOCIDE AND ENVIRONMENTAL JUSTICE (COMPARATIVE LEGAL ANALYSIS BETWEEN THE INTERNATIONAL CRIMINAL COURT AND INDONESIAN LAW)
Penelitian ini bertujuan untuk menganalisis ecocide sebagai kejahatan HAM berat dalam perspektif International Criminal Court (ICC) dan hukum positif Indonesia, serta membandingkan mekanisme penegakan hukum dan pertanggungjawaban pidana terhadap kejahatan lingkungan yang bersifat sistematis dan masif. Penelitian menggunakan metode yuridis normatif dengan pendekatan konseptual dan pendekatan perundang-undangan. Data penelitian diperoleh melalui studi kepustakaan terhadap Statuta Roma 1998, Undang-Undang Nomor 32 Tahun 2009 tentang Perlindungan dan Pengelolaan Lingkungan Hidup, Undang-Undang Nomor 26 Tahun 2000 tentang Pengadilan HAM, serta berbagai jurnal dan literatur hukum internasional. Hasil penelitian menunjukkan bahwa ecocide memiliki karakteristik yang serupa dengan extraordinary crimes karena menimbulkan dampak ekologis dan kemanusiaan secara serius, meluas, dan berjangka panjang. Dalam perspektif hukum internasional, ecocide belum menjadi yurisdiksi resmi ICC, namun perkembangan diskursus global memperlihatkan adanya urgensi kriminalisasi ecocide sebagai kejahatan internasional kelima. Sementara itu, hukum positif Indonesia masih memandang kejahatan lingkungan sebagai tindak pidana biasa sehingga belum mampu menjangkau kerusakan lingkungan yang bersifat struktural dan sistematis. Penelitian ini menegaskan perlunya reformulasi hukum nasional serta penguatan instrumen hukum internasional untuk menempatkan ecocide sebagai kejahatan HAM berat demi memperkuat perlindungan lingkungan hidup dan hak asasi manusia.
Copyright (c) 2026 Wahyu Aji Nugroho, Luqman Rico Khashogi https://creativecommons.org/licenses/by/4.0
DYNAMIC HIERARCHIES OF VULNERABILITY IN THE QUR'ANIC WORLDVIEW: AN ECOCRITICAL AND INTERTEXTUAL DIALOGUE
This study emerges from growing concern over the ecological crisis shaped by humanity’s worldview of the earth. Within the mechanistic paradigm, the earth is frequently reduced to a vast extractive machine that may be exploited without restraint. In response to this problem, this article examines the Qur’anic worldview as part of the broader Abrahamic scriptural tradition concerning cosmic relations. The study employs a qualitative-descriptive method based on library research, combining intertextual and ecocritical approaches. The findings reveal the limitations of singular paradigms, such as anthropocentrism, biocentrism, ecocentrism, and theocentrism, in fully explaining the Qur’anic worldview. As in the Bible, the Qur’an presents a fluid and non-monolithic spectrum of relations between humans, nature, and the divine. Rather than focusing solely on who occupies the centre of the universe, the Qur’anic cosmology emphasizes which beings are most vulnerable and therefore most deserving of protection. This perspective gives rise to a hierarchy of vulnerability in which non-human creatures, alongside vulnerable human groups such as orphans and the poor, are entrusted to humanity as khalīfah responsible for maintaining earthly balance. God, by contrast, is portrayed as the Absolute and All-Powerful, beyond all vulnerability and in no need of protection. Yet this hierarchy remains dynamic, as the Qur’an depicts humans simultaneously as khalīfah and mustaḍ‘afūn: righteous yet oppressive, entrusted yet ignorant, and at times even lower than animals. At the same time, the Qur’an repeatedly condemns fasād, including oppression and excessive exploitation (isrāf). The study ultimately identifies three foundational pillars: entrusted power and responsibility (khalīfah), protection of vulnerable beings, and the prevention of greater fasād.
Dynamic Hierarchies of Vulnerability; Qur’anic Worldview; Ecocriticism; Intertextuality.
Copyright (c) 2026 Faridatun Nisa https://creativecommons.org/licenses/by/4.0
The Dynamics of MUI Fatwa Research in Indonesian State Islamic Universities: A Bibliometric Analysis
Bibliometric analysis is a crucial approach in uncovering the dynamics and research trends within a specific scientific field. In the context of studies related to the fatwas of Majelis Ulama Indonesia (MUI), bibliometric analysis serves as a valuable tool for identifying patterns, publication trends, and the scientific impact of a fatwa within the academic community. This article aims to explore the research and publication trends in State Islamic Higher Education Institutions (PTKIN) related to MUI fatwas over a period of 21 years, from 2002 to 2023. The article conducts a bibliometric analysis of 1663 research documents on MUI fatwas stored in 38 PTKIN repository websites. The bibliometric analysis in this article comprises two parts: first, performance analysis that identifies the performance of fatwa research constituents, including annual publication frequency, document types, publication languages, affiliations, and influential authors; second, science mapping analysis that provides visualization of co-keyword network to reveal interactions among topics in MUI fatwa research. These interactions can further reveal existing research trends in the study of MUI fatwas within the academic setting of state Islamic universities in Indonesia.
Copyright (c) 2024 Muchammad Ikfil Chasan, Allina MN https://creativecommons.org/licenses/by/4.0