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This study explores the integration of indigenous spiritual knowledge into modern environmental ethics, focusing on the role of traditional ecological wisdom, spiritual cosmology, and stewardship practices in promoting sustainability. Indigenous worldviews often emphasize the interconnectedness between humans, the spirit world, and nature, viewing these relationships as sacred and reciprocal. This paper highlights the philosophical contributions of indigenous environmental ethics, which contrast with Western anthropocentric frameworks, offering a more holistic, spiritual, and culturally embedded perspective on ecological stewardship. Through a qualitative comparative approach, the study examines indigenous practices such as those found in the Anishinaabe philosophy of mino-mnaamodzawin and the Sarnaism faith of the Oraon community, demonstrating how spiritual connections to nature foster a deep sense of responsibility and environmental ethics. Additionally, the study discusses the challenges of integrating indigenous spiritual principles into Western academic and policy frameworks, including issues of cultural appropriation and the preservation of traditional knowledge. The research further explores potential strategies for collaboration, emphasizing community-driven approaches that respect and incorporate indigenous knowledge into global environmental governance. This integration can lead to more inclusive and sustainable environmental practices that honor both ecological balance and cultural heritage. The findings suggest that indigenous spiritual knowledge offers essential insights into creating a more sustainable and ethical approach to environmental challenges, providing a model for future policy development and global ecological strategies.

Indonersia's national erducation underrscorers ther significancer of characterr erducation rooterd in Pancasila and ther 1945 Constitution, prioritizing ther derverlopmernt of morally upright and intergrity-oriernterd perrsons.  This articler erxaminers ther erfficacy of cooperrativer lerarning in Christian Rerligious ERducation (CRER) as a merthod for fosterring characterr derverlopmernt in pupils.  A qualitativer merthodology and literraturer rervierw werrer ermployerd to collerct and asserss perrtinernt information.  Ther rerserarch findings dermonstrater that cooperrativer lerarning erfferctiverly ernhancers studernts' interrerst, motivation, and comprerhernsion of CRER materrial.  Studernts participater in derbaters and partnerrships, promoting ther cultivation of social skills and moral principlers, including lover and rersponsibility.  Nonertherlerss, obstaclers in erxercuting cooperrativer lerarning werrer also rercognizerd, including disparitiers in studernts' capabilitiers and unervern group dynamics.  Proficiernt managermernt by erducators is crucial to tackler therser issuers and guaranterer ther erfficacy of ther lerarning procerss.  This rerserarch concluders that ther implermerntation of characterr erducation via CRER and cooperrativer lerarning sererks to ernhancer acadermic perrformancer whiler also cultivating perrsons erquipperd to confront future moral and social difficulties.  Consequently, character education fosters the development of a harmonious and equitable society, while also cultivating a generation of adolescents with virtuous character.

The rapid changes in Indonesia's socio-political landscape have highlighted the urgency of reconstructing the governance of civil society organizations, especially in balancing the tension between the freedom of association and public order. This tension has emerged as a contemporary trend filled with controversy and civil unrest. This study aims to formulate a model of governance for civil society organizations based on Islamic values, using three theoretical frameworks: Najm al-Din al-Tufi's Maṣlaḥah Theory, Robert Putnam's Civil Society Theory, and Mark Bevir's Good Governance Theory. The methodology used is a qualitative-descriptive approach, which includes data collection through policy documentation, digital media analysis, and in-depth interviews with two key informants from religious-based civil society organizations—Nahdlatul Ulama (NU) and Persatuan Islam (PERSIS). Primary sources include official government documents such as Government Regulation in Lieu of Law (Perpu) No. 2 of 2017 and Minister of Home Affairs Regulation No. 57 of 2017, alongside empirical narratives from community leaders. The research findings suggest that the social legitimacy of civil society organizations is more influenced by the practical application of maqāṣid al-sharī‘ah (obligatory duties) and their ability to address the real needs of society than by mere adherence to administrative regulations. These findings highlight the gap between legality and legitimacy and emphasize that integrating the values of maṣlaḥah (benefit), social capital, and transparency is essential to strengthening civil society in a democratic state. By embedding Islamic values into the governance models, civil society organizations can better serve the community while maintaining democratic principles, creating a more inclusive and beneficial governance framework that aligns with both public needs and Islamic teachings.

This study explores the integration of Tasawwuf (Islamic mysticism) with Maqāṣid al-Sharīʿah (objectives of Islamic law) to propose a more ethical and effective social welfare framework. The research emphasizes the importance of combining the spiritual dimensions of Tasawwuf, such as Ihsan (excellence) and ʿAdl (justice), with the legal and ethical framework of Maqāṣid al-Sharīʿah, which seeks to preserve essential human interests such as religion, life, intellect, progeny, and wealth. This integrated approach is positioned as a comprehensive model for social welfare that addresses not only material needs but also promotes spiritual growth and ethical conduct. By blending these two frameworks, the study proposes a holistic view of social welfare that fosters empathy, justice, and social care. The findings highlight that Tasawwuf contributes to the ethical application of Maqāṣid al-Sharīʿah, enhancing social responsibility and promoting greater community cohesion and solidarity. The study also discusses the practical implications of this integration in contemporary Muslim societies, including its potential to reshape existing welfare programs. Recommendations for future research and policy development emphasize the need for further exploration of this integrated approach in Islamic finance, Takaful, and Zakat, as well as the creation of frameworks that balance legal compliance with ethical and spiritual principles. The results suggest that incorporating Tasawwuf alongside Maqāṣid al-Sharīʿah can significantly improve the ethical foundation of social welfare programs, fostering a more just and compassionate society.

This study explores the ethical perspectives of genetic editing from two distinct frameworks: Islamic bioethics and global medical ethics. Both ethical systems emphasize the protection of human dignity and the prevention of harm, aligning with the broader goal of promoting health. However, significant differences emerge when addressing the issue of genetic editing, particularly in relation to human procreation. While global bioethics focuses on universal human rights, Islamic bioethics introduces religious principles rooted in Sharia law, such as Maqasid al-Sharia (objectives of Sharia) and Maslahah (public interest), to guide the ethical evaluation of genetic technologies. The findings reveal that while both frameworks agree on the importance of medical necessity, the treatment-enhancement distinction plays a critical role in Islamic perspectives, leading to more cautious stances on genetic modifications aimed at enhancing non-medical traits. The study also underscores the cultural and regional variations in Islamic bioethics, reflecting how different Islamic schools of thought impact fatwa decisions on genetic editing. In comparison, global bioethics aims to establish universal principles, often focusing on human rights, equality, and equity. The paper concludes by recommending more inclusive discussions between Islamic scholars and global bioethicists to bridge the gap between religious ethics and global standards. This would help ensure that genetic technologies are applied ethically, respecting both cultural values and universal human rights, and addressing the challenges posed by emerging genetic technologies.

The precise and effective formulation of educational objectives is crucial in realizing the vision and mission of educational institutions, especially at the Madrasah Aliyah level, which plays an important role in shaping students' character and competencies based on Islamic values. However, in practice, a gap still exists between the formulation of educational objectives and the achievement of the institution’s vision and mission, which impacts the quality of learning and educational management. This study aims to identify and analyze effective strategies implemented by Madrasah Aliyah in formulating educational objectives that align with the institution’s vision and mission. The research method used is qualitative descriptive with a case study approach, involving principals, teachers, and curriculum development teams as research subjects. Data were collected through in-depth interviews, participatory observation, and analysis of educational planning documents. The results show that effective strategies include a participatory approach involving all stakeholders, the use of continuous evaluation as a basis for formulating objectives, and the integration of Islamic values that strengthen character education orientation. The alignment between educational objectives and the institution’s vision and mission has also been proven to enhance the effectiveness of learning program implementation and the achievement of both academic and non-academic student accomplishments. In conclusion, strategic and value-oriented formulation of educational objectives is a key factor in achieving the vision and mission of Madrasah Aliyah, thus requiring the strengthening of managerial capacity and a sustainable evaluation system.

The curriculum and learning of Islamic Religious Education (PAI) at the Senior High School (SMA) level face significant challenges in line with the dynamics of modern society, especially in strategic areas such as Batam City, which is multicultural and industry-oriented. Curriculum innovation is an urgent necessity to ensure that PAI learning can meet the demands of the times and strengthen students' character. This study aims to identify and develop a relevant and applicable model of curriculum and PAI learning innovation in SMA Batam City. The research method used is qualitative with a library research approach. Data were obtained through a literature review of academic books, scientific journals, and official documents relevant to the theme of curriculum and PAI learning innovation. The analysis was conducted descriptively and analytically on various existing curriculum models and innovation processes. The results of the study show that several innovation models can be adapted in the development of PAI curriculum and learning in high schools, including the R-D-D model (Research, Development, and Diffusion), the Organizational Development model, and the Configuration model. These three models provide a systematic approach to the educational innovation process, from design and implementation to diffusion and routinization within the school environment. In addition, the proposed innovation process follows the dynamic initiation and implementation stages based on the theories of Rogers and Zaltman. In conclusion, the development of curriculum and PAI learning innovation models in SMA Batam City needs to consider the local socio-cultural conditions, teacher readiness, and institutional support. The appropriate implementation of these models is believed to improve the quality of religious education to be more contextual, adaptive, and impactful on the formation of students’ character.

Environmental education plays a crucial role in modern curricula, emphasizing sustainability and ecological responsibility to address global challenges. This study compares faith-based and secular environmental education strategies, focusing on how theological reflection and ecological consciousness are integrated into teaching frameworks. Faith-based schools, particularly those rooted in Christianity and Islam, incorporate ecological ethics within religious teachings, framing environmental stewardship as a moral and spiritual duty. In contrast, secular models prioritize scientific literacy and environmental problem-solving. The study reveals that faith-based models promote both scientific understanding and moral engagement with environmental issues through religious values like Imago Dei (in Christian schools) and khalifah (in Islamic schools). These values instill a sense of moral accountability, motivating students to act sustainably. The research also highlights how curriculum design, teacher involvement, and experiential learning contribute to the effectiveness of both models in fostering ecological responsibility. By comparing these approaches, the study proposes an integrative eco-theological pedagogical framework that combines the strengths of both methods to promote long-term commitment to sustainability. The findings have implications for educational policy, curriculum development, and teacher training, especially in pluralistic school settings where diverse perspectives must be considered. Integrating ecological ethics into education can cultivate a generation committed to sustainability and ethical responsibility.

This study explores the role of faith-based environmental programs in fostering youth engagement in biodiversity protection. As global biodiversity continues to decline, there is an increasing recognition of the importance of engaging young people in conservation efforts. Faith-based organizations (FBOs) have the potential to play a significant role in this effort, leveraging religious teachings and values to inspire environmental stewardship. The study uses a mixed-methods approach, including surveys, focus group discussions, and case studies, to examine how faith-based programs influence youth involvement in activities such as community gardens, reforestation efforts, and species protection projects. The findings suggest that faith-based programs are effective in nurturing long-term engagement in biodiversity protection by instilling values of responsibility and stewardship. Spiritual motivations, community support, and educational mentorship emerge as key factors contributing to sustained youth participation in conservation initiatives. However, challenges such as limited resources, generational differences in ecological engagement, and the integration of doctrinal teachings with scientific conservation practices are identified. The study concludes that faith-based environmental programs can expand their impact by integrating environmental education into their existing frameworks, fostering partnerships with environmental organizations, and creating inclusive platforms for all youth groups. Further research is needed to explore the long-term impact of faith-based programs on youth engagement and biodiversity protection, and to identify strategies for optimizing these programs for greater effectiveness.  

This study explores the intersection of sacred water rituals and ecological awareness, examining how religious practices related to water shape environmental virtues and promote water conservation efforts. Various religious traditions, including Islam, Christianity, Hinduism, and indigenous practices, treat water as a sacred resource, emphasizing its purity, sanctity, and the responsibility of humans to protect it. These rituals, such as Islamic ablution (wudhu), Christian baptism, and Hindu purification rites, not only serve spiritual purposes but also embody environmental ethics that encourage restraint, humility, and stewardship in the use of water. The study employs a comparative qualitative approach, integrating textual exegesis, ethnographic observations, and interviews with religious practitioners to analyze how different faith traditions frame water as sacred and how these frameworks translate into practical behaviors regarding water conservation. The findings reveal that religious water rituals contribute to an ecological self, fostering a deep respect for nature and a commitment to sustainable water use. However, challenges exist in reconciling traditional practices with modern water scarcity issues, especially in regions where water conservation is a critical concern. Despite these challenges, religious communities have the potential to leverage their ritual heritage to foster global awareness and action toward water conservation. Future research should explore interfaith collaborations in water conservation and investigate the impact of ritual practices on real-world water conservation behaviors. This study highlights the potential of sacred water rituals as powerful tools for promoting environmental stewardship and addressing global water challenges.

This study explores the role of spiritual eco-leadership within religious communities and its potential for fostering climate resilience and sustainability. Religious communities, guided by spiritual values such as stewardship, social justice, and care for creation, have a unique position to contribute significantly to addressing climate change. Through qualitative case studies of religious communities engaged in climate-resilient practices, this research identifies key personal qualities of effective eco-leaders, examines the theological foundations driving eco-leadership, and investigates how community structures can support sustainable practices. The findings highlight the importance of qualities such as compassion, integrity, and vision in eco-leaders, which enable them to inspire collective action towards environmental sustainability. Additionally, the study uncovers the centrality of theological principles, particularly those rooted in stewardship and social justice, in guiding eco-leadership within faith-based contexts. The research also discusses the challenges these communities face, including institutional conservatism, resource constraints, and the marginalization of eco-leaders. Strategies for overcoming these barriers are proposed, emphasizing the need for education, advocacy, and interfaith collaboration. The study concludes that spiritual eco-leadership, when supported by strong theological foundations and community structures, can serve as a powerful force in driving climate resilience and promoting sustainability, both locally and globally. By fostering eco-leadership, religious communities can play a transformative role in addressing climate change and enhancing community adaptation to environmental challenges.

This paper explores the educational philosophy of KH. Imam Zarkasyi, the founder of Pondok Modern Darussalam Gontor, and his significant contributions to modernizing Islamic education in Indonesia. Imam Zarkasyi's approach redefined the traditional pesantren model by integrating religious and secular education to prepare students for the challenges of the modern world. His educational philosophy emphasized a balance between moral, intellectual, and spiritual development, with the goal of producing independent, ethical, and globally aware graduates. This study examines the background and biography of Imam Zarkasyi, the core educational values he implemented at Gontor, and his lasting impact on contemporary Islamic education in Indonesia. Through a qualitative literature review of primary and secondary sources, this research identifies Gontor’s education system as a model of Islamic education that fosters both character and knowledge, contributing to the broader reform of pesantren education in Indonesia.

This study explores the application of eco-hermeneutics, an interdisciplinary approach combining ecological thought and scriptural interpretation, to sacred texts such as the Bible, Quran, and Vedas. Eco-hermeneutics seeks to reinterpret traditional religious teachings to emphasize ecological responsibility, interconnectedness, and the moral obligation of humans to protect the environment. The analysis identifies key ecological themes within sacred scriptures, including creation care, stewardship, and the intrinsic value of nature. Interviews with theologians and environmental ethicists provide practical insights into how eco-hermeneutical interpretations can be applied in contemporary religious contexts, offering a fresh perspective on environmental ethics rooted in religious teachings. This approach challenges anthropocentric views, which have historically positioned humans as dominators of nature, and instead advocates for an ecocentric understanding of the environment. The findings highlight the potential of eco-hermeneutics to inspire faith-based responses to the ecological crises, urging religious communities to adopt these interpretations to foster environmental stewardship. However, challenges and resistance from traditional religious communities are identified, particularly concerning entrenched views on human supremacy over nature. The study also explores the implications of eco-hermeneutics for religious education, suggesting that its integration into religious curricula could promote a theology of care and responsibility toward the environment. The paper concludes by calling for further research on the practical applications of eco-hermeneutics, particularly in how these teachings can be incorporated into religious practices and community actions, contributing to global sustainability efforts.

Tanjung Pinang City, with its natural resource potential in the form of bauxite ore, has experienced problems related to illegal mining activities (PETI) involving CV. Tri Karya Abadi. This case began with a report by PT Kemayan Bintan regarding theft and land grabbing in 2009. Investigations showed that CV. Tri Karya Abadi, despite having a limited permit, carried out exploitation outside the permitted area, utilizing heavy equipment and manipulative methods to obtain maximum profit. These activities resulted in the export of large amounts of bauxite to foreign countries. The investigation by the Criminal Investigation Unit of the Tanjung Pinang Police faced procedural obstacles, but succeeded in determining the main suspect and documenting the violations through the Investigation Report (BAP). In its resolution, this case dragged various parties with the application of sanctions based on Law No. 4 of 2009. An important lesson from this case is the need for synergy between the community, the police, and related agencies to prevent and take firm action against illegal mining activities. Consistent law enforcement with a multi-door system approach is key to protecting the environment and ensuring legal compliance.

Integration of digital technology in fiqh learning is an important aspect in the fast-paced information era, where access to educational materials is increasingly easy and diverse. This study aims to analyze the challenges faced in the application of digital technology in fiqh learning and identify effective strategies to overcome them. The research method used is a qualitative approach with literature studies and direct observation as the main data collection techniques. This study analyzes various academic sources, educational policy documents, and reports on fiqh learning practices that have implemented digital technology. In addition, observations were conducted at several fiqh educational institutions in Indonesia to understand the real context of technology application in learning. The results of the study indicate that the main challenges faced include lack of adequate training for teachers, inadequate technological infrastructure, and resistance to change from some parties. Nevertheless, the integration of digital technology has great potential in increasing student engagement and the effectiveness of fiqh learning. The proposed strategies include increasing ongoing training for teachers to improve digital skills, developing adaptive and responsive curricula to technological developments, and collaborating with third parties to provide necessary resources, such as learning software and applications. The conclusion of this study confirms that with the right approach, the integration of digital technology can enrich the experience of learning fiqh, improve understanding, and make fiqh materials more accessible. This study is expected to contribute to the development of more relevant and effective fiqh education in the digital era, as well as being a reference for educational policies that support technology integration.

Islamic education is a system aimed at shaping individuals with strong faith, mastery of knowledge, and noble character. This article examines three main aspects: its philosophical foundation, objectives, and relevance in the modern era. The philosophical foundation of Islamic education is rooted in the concept of tawhid, which places Allah as the ultimate source of all knowledge. The objectives of Islamic education include strengthening faith, developing moral character, mastering both worldly and spiritual knowledge, and fostering individual independence. In the modern era, Islamic education faces challenges such as globalization, technological advancements, and cultural plurality. However, it also has significant opportunities to thrive through the integration of technology and inclusive approaches. This study provides strategic insights on how Islamic education can remain relevant and contribute to addressing the moral and social challenges of today’s world.

This study aims to analyze the leadership role of the International Class Program (ICP) coordinator in fostering a productive academic culture at Madrasah Aliyah (MA) Hasan Jufri Lebak Sangkapura Gresik. Specifically, this study explores the leadership role of ICP coordinators, the challenges they face, and the impact of this leadership on student academic achievement. This study uses a qualitative approach with a case study design, and data is collected through in-depth interviews, participatory observations, and document studies. Key informants include principals, vice principals, ICP coordinators, teachers, and students. Data analysis uses thematic methods to identify the main patterns and themes. The study’s findings show that ICP coordinators actively facilitate teacher collaboration, create a supportive learning environment, and conduct regular evaluations to improve teaching methods. The coordinator also organizes an additional mentoring program that enhances students’ understanding of the international curriculum, resulting in a 3.6% increase in students' final exam scores over the past two years. The main challenges in implementing ICP include limited technological resources and the need for teacher training in delivering the international curriculum. This study concludes that the transformational leadership of ICP coordinators is crucial in shaping an academic culture that supports student achievement. This research provides practical insights for educational institutions in optimizing the role of special program coordinators to build a productive academic culture.

This study discusses the material on the relationship between multicultural education and the democratic political system in Indonesia from the perspective of Islamic Religious Education. Multicultural education adheres to the principle of equality of rights and degrees in education, regardless of differences in ethnicity, race, religion and culture. Meanwhile, in the existing democratic political system in Indonesia, adhering to the Pancasila Democracy system which holds the principle of difference is the capital of unity, different but still one in the frame of freedom for each individual to choose the direction of democracy and politics, but does not cause division in one unit as a child of the nation. The results of this study show that there is a strong relationship between multicultural education and the democratic political system in Indonesia based on the perspective of Islamic Religious Education, the relationship is as follows: 1) Divine relationship, 2) Justice relationship, 3) Equal relationship of rights and degrees, and 4) Independence relationship.

Islam entered and spread in Aceh in very fascinating and respectful manner. The previous preachers had created an extraordinary creativity in integrating Islamic teachings with Acehnese culture, making it widely accepted. This research aims to analyze the spiritual values that have merged with Acehnese culture in the Saman Dance, as well as analyze the meaning of the lyrics and movements in the Saman Dance that related to spiritual values. The data for this research was collected through library research using a qualitative approach. The analysis results indicate that the Saman Dance, as an expression of Acehnese culture, has successfully acculturated spiritual Islamic values with the local culture in a harmonious way. This is reflected in the movements and lyrics used in the dance, which convey Islamic spiritual values. The Saman Dance is not only an art form aimed at entertainment, but also serves as a medium to convey Islamic preachings messages.

In 2007, the President of the Republic of Indonesia issued a government regulation on the implementation of religious education which recognizes that this type of Islamic education has made a great contribution to national development. The regulation explains that religious education such as Islamic boarding schools can be managed formally. Following the government regulation, the Minister of Religion then issued a Ministerial Regulation in 2014 to officially recognize pesantren as a traditional-based education. The regulation allows for the integration of yellow book-based education that allocates 70% or more of the curriculum to Islamic studies and Arabic, while 30% to general subjects. The formalization process of traditional Islamic education reached its peak with the passage of Law No. 18 of 2019 concerning Islamic boarding schools which was ratified on September 24, 2019. The pesantren system must be modernized and run classrooms under the madrasah system. On the other hand, the 2019 law recognizes many aspects of traditional pesantren traditions, including those that advocate the study of the yellow book. According to the law, the government is currently responsible for supporting the implementation of Islamic boarding school tradition-based education as well as support for public schools and madrasas. One of the Islamic boarding school educational institutions that has implemented the Islamic boarding school law is the Sunan Drajat Islamic Boarding School. Sunan Drajat Heritage Islamic Boarding School, one of the nine guardians, since 1994 has established a Mu'allimin-Mu'allimat institution whose curriculum has integrated the pesantren curriculum with the general education curriculum.