Littérature scientifique sur le sujet « Eco-Islam »

Telah dilakukan penelitian menggunakan metode studi pustaka terkait program eco-pesantren dalam pelestarian lingkungan yang bertujuan mamaknai konsep eco-pesantren dan nilai-nilai edukasi dalam melestarikan lingkungan. Islam sebagai rahmatan lil’alamin mengatur hubungan manusia dengan lingkungannya baik melalui ayat al-Qur’an maupun as-Sunnah yang terintegrasikan dalam bentuk aturan oleh Kementerian Lingkungan Hidup terkemas menjadi satu dengan sebutan program eco-pesantren. Bentuk kerja sama antara Kementrian Lingkungan Hidup dan Kementrian Agama selain mendirikan eco-pesantren yang pertama di Indonesia yakni dirumuskannya tujuan, keuntungan, serta indicator yang teridentifikasinya penerapan eco-pesantren pada suatu Lembaga Pendidikan. Program eco-pesantren menggunakan konsep kesadaran terhadap lingkungan hidup dalam mengimplementasikan dan merevitalisasikannya. Kesadaran lingkungan yang meningkat karena keberhasilan melakukan sosialisasi serta didukungnya oleh nilai-nilai Islam dan kehidupan spiritual mewujudkan suasana ekologis baik pada masa kini maupun masa mendatang.

Abstrak Tulisan ini mencoba untuk menyempurnakan konsep triple bottem line dengan menyusun kembali relasi antara dimensi triple P dan spiritualitas, yang kemudian dinamakan circle bottom line. Circle bottom line mencakup tiga dimensi yakni people (sosial), planet (lingkungan), profit (ekonomi) yang dilandasi dimensi spiritualitas dalam pengukurannya. Dimensi spiritualitas yang digunakan yakni spirit religius. Dalam hal ini adalah konsep Eco-Theology Islam yang mencakup tiga prinsip, yakni tawhīd (kesatuan seluruh makhluk), amānah-khalīfah (kejujuran-kepemimpinan), dan ākhirah (tanggung jawab). Relasi antar dimensi circle bottom line yang berbasis prinsip-prinsip Islam pada Eco-Theology Islam kemudian dijadikan sebagai dasar penerapan akuntansi sosial-lingkungan. Abstract This paper tries to refine triple bottem line concept by rearranging the relations between triple P dimensions and spirituality, which is then called circle bottom line. Circle bottom line includes three dimensions, namely people (social), planet (environment), profit (economy) based on the dimensions of spirituality in measurement. The dimension of spirituality used is religious spirit. In this case the concept of Eco-Theology of Islam includes three principles, namely tawhīd (unity of all beings), amānah-khalīfah (honesty-leadership), and ākhirah (responsibility). The inter-dimensional relationship of circle bottom line based on Islamic principles in the Eco-Theology of Islam is then used as the basis for the application of social-environmental accounting.

Abstract: The Segeri Society has a sacrosanct local knowledge system about animism, dynamism, and Sufism. It is manifested into the cosmological form that put nature and human beings as God's creatures that need each other. Therefore, Segeri people appreciate the natural environment. This research intends to reveal their local knowledge of the environment. The research was categorized into qualitative approach and it employed phenomenological research design. In collecting the data, the researcher utilized in-depth interview techniques and observations. Sources of data research were several informants namely: 'Bissu' that has authority over local belief and knowledge; 'Pananrang' that has authority of knowledge of astronomy; and 'Pallaoruma' who have the authority of knowledge about traditional farming. Local knowledge of Segeri people based on its relation to the natural environment (natural signs) and the non-natural environment (belief). Due to the emerge of Islamic Sufism, this knowledge is acculturated. Therefore, their environmental knowledge contains a sacred value called eco-prophetic. The existence of the value of sacredness in the local knowledge can be an inquiry for the modern science expert in returning the essence of science.الملخص: مجتمع سيجيري لديهم نظام المعرفة المحلية التوقيفية بين الوثنية والدينامية والصوفية. تتجلّى هذه المعرفة في شكل علم الكونيات الذي يضع الطبيعة والبشر كمخلوقات الله التي يحتاج بعضها إلى بعض. فبالتالي فإن مجتمع سيجري يقدرون بعمق البيئة الطبيعية. وبالتالى تهدف هذه المقالة إلى الكشف عن معارفهم البيئة المحلية. لذلك، يتم استخدام طريقة نوعية مع نهج الظواهر. استخدمت الدراسة لجمع البيانات تقنيات المقابلة المتعمقة والملاحظات. ومصادر البيانات البحثية هم المخبرون : "بيسو" الذي لديه سلطة على المعتقدات والمعرفة المحلية ، " باناترانج " الذين لديهم سلطة المعرفة بعلم الفلك، و "بالاروما" الذين لديهم سلطة المعرفة حول الزراعة التقليدية. تعتمد المعرفة المحلية لمجتمع سيجري على علاقتهم بالبيئة الطبيعية ( الاشارات الطبيعية) والبيئة غير الطبيعية ( الاعتقاد ). هذه المعرفة تصبح فريدة من نوعها بعد أن صحبت الصوفية الإسلامية. وبالتالي فإن معرفتهم للبيئة تحتوى على قيمة مقدّسة بحيث يطلق عليه بالايكولوجية النبوية. وقيمة المقدسة من المعرفة المحلية يمكن أن تكون مادة دراسية لمحبّى العلوم الحديثة في استعادة جوهر العلم.Abstrak: Masyarakat Segeri memiliki sistem pengetahuan lokal sinkretis antara animisme, dinamisme, dan sufisme. Pengetahuan tersebut terwujud dalam bentuk kosmologi yang menempatkan alam dan manusia sebagai makhluk Tuhan yang saling membutuhkan. Oleh karenanya, masyarakat Segeri sangat menghargai lingkungan alam. Untuk itu, tulisan ini bermaksud mengungkapkan pengetahuan lokal mereka terkait lingkungan. Untuk itu, digunakan metode kualitatif pendekatan fenomenologi. Pengumpulan data menggunakan teknik wawancara mendalam dan pengamatan. Sumber data penelitian adalah informan yaitu: ‘Bissu’ yang memiliki otoritas atas kepercayaan dan pengetahuan lokal; ‘Pananrang’ yang memiliki otoritas pengetahuan ilmu falak; dan ’Pallaoruma’ yang memiliki otoritas pengetahuan tentang pertanian tradisional. Pengetahuan lokal masyarakat Segeri didasarkan pada relasinya dengan lingkungan alam (tanda-tanda alam) dan lingkungan non-alam (kepercayaan). Pengetahuan ini menjadi unik setelah mengalami akulturasi dengan sufisme Islam. Oleh karenanya, pengetahuan lingkungan mereka mengandung nilai sakral sehingga disebut eco-profetik. Adanya nilai sakralitas dalam pengetahuan lokal tersebut dapat menjadi bahan kajian bagi pelaku sains modern dalam mengembalikan esensi ilmu pengetahuan.

This article explores a new view of the relationship between theconsumption patterns and spiritual transformation, which is discussed ina Sufi perspective. Hunger tradition as Sufi’s consumption pattern is seenby Muhammad Zuhri as a medium for self-recognition. If someone hasbeen able to get to know himself, then it will gradually know the qualityof himself. Humans, is individually a weak creature, can not live withoutthe help of another man and the universe. In this context, the cosmos andthe self is "Theophany" of God. Humans are as caliph who serve the Lordand at the same time taking care of the universe. Fasting in religionsteach this consciousness. Fasting as one of the Sufi tradition have multifunction, namely as a means for someone to be close to God, man, andthe universe.

Dalam sistem ekonomi Islam, sedekah merupakan salah satu instrumen dalam pendistribusian kekayaan sebagai bentuk rasa syukur atas nikmat yang telah Allah berikan kepada umatnya. Umat Islam adalah khalifah di muka bumi yang diberi wewenang untuk mengatur segala sesuatu yang ada di dalamnya. Indonesia merupakan negara yang memiliki sumber daya alam yang melimpah. Alam dikelola dan dimanfaatkan untuk kepentingan dan kesejahteraan bersama. Dalam kaitannya dengan program Eco Mosque, pembangunan tempat ibadah yang memiliki kepedulian terhadap hubungan timbal balik antara lingkungan untuk kehidupan yang berkelanjutan. Jenis penelitian ini adalah penelitian kualitatif dengan metode eksploratif dan analisis isi menggunakan analisis deskriptif sebagai sifat penelitian. Tujuan dari penelitian ini adalah untuk mengetahui diperbolehkan atau tidaknya penggunaan dana zakat dalam pembangunan program Eco Mosque dalam perspektif maqashid syariah. Dalam hal ini disimpulkan bahwa dana zakat dalam perspektif Maqashid Syariah dapat digunakan untuk pembangunan Eco Mosque, karena ditujukan untuk kemaslahatan dan kemaslahatan umat.

Universitas Islam Negeri Sunan Ampel Surabaya sebagai salah satu universitas terkemuka di Kota Surabaya ikut mendukung program eco city yang diselenggarakan oleh Pemerintah Kota Surabaya dengan menerapkan program eco campus. Kampus Universitas Islam Negeri Sunan Ampel Surabaya seiring berjalannya waktu terus berbenah untuk meningkatkan kualitas pendidikan dengan pengembangan dan pembangunan fisik gedung. Pengambangan dan pembangunan tanpa mempertimbangkan kebutuhan ruang terbuka hijau akan mengakibatkan suasana kampus tidak nyaman sebagai tempat dilakukannya aktivitas belajar mengajar. Metode penelitian ini adalah deskriptif kuantitatif. Analisis data dengan perhitungan korelasi ruang terbuka hijau dengan konsentrasi karbon dioksida (CO2) dan oksigen (O2) yang terkandung dalam udara di lingkungan kampus Universitas Islam Negeri Sunan Ampel Surabaya. Hasil analisa penelitian menunjukkan bahwa Koefisien Dasar Bangunan (KDB) kampus Universitas Islam Negeri Sunan Ampel eksisting adalah 38,02%; dan Koefisien Dasar Hijau (KDH) eksisting adalah 1,69%. Ruang terbuka hijau (RTH) yang dibutuhkan saat ini berdasarkan kondisi eksisting sebesar 17.387.408, 01 m2, sementara berdasarkan proyeksi Ruang Terbuka Hijau (RTH) hingga tahun 2028, luas ruang terbuka hijau (RTH) yang dibutuhkan sebesar 54,813,305.08 m2. Rekomendasi yang sarankan adalah dengan menyediakan ruang terbuka hijau sesuai hasil analisis penelitian. Serta melaksanakan penghijauan di area gedung seperti rooftop dan vertical garden untuk mengurangi emisi karbon dioksida.

Maluku provincial government has the local characteristic as represented in the “pemerintahan negeri” as a unified system of customary communities in Maluku province government areas. It gives an understanding that the land administration system has implications for aspects of customary law relevant to understanding the history of the culture of a country. Therefore, in the context of the preservation of cultural resources, land administration is the collective memory of the people of Maluku that must be preserved. In regard to the preservation of cultural resources, research conducted in the State Islamic Sirisori is expected to summarize the totality of the cultural history of the country Sirisori Islam. Further more, the results of this study is a conceptual study on the establishment of the museum Sirisori Islamic country. Based on the conceptual study, an alternative form of museum management can adapt the form of eco-museum as an attempt to preserve the cultural resources that existin Sirisori Islamic State. The themes that can be displayed in a museum presentation; State History Sirisori Islam, Islamic tradition Sirisori State Society, and the State Archaeological Collection Sirisori Islam.Provinsi Maluku memiliki karakteristik pemerintahan yaitu sistem Pemerintahan Negeri sebagai kesatuan masyarakat hukum adat dalam wilayah pemerintahan Provinsi Maluku. Hal ini memberi pemahaman bahwa sistem pemerintahan negeri memiliki implikasi pada aspek hukum adat yang terkait dengan pemahaman sejarah budaya suatu negeri. Oleh karena itu, dalam konteks pelestarian sumber daya budaya, pemerintahan negeri merupakan memori kolektif masyarakat Maluku yang harus dilestarikan. Dalam kaitan pelestarian sumberdaya budaya tersebut, penelitian yang dilakukan di Negeri Sirisori Islam ini diharapkan dapat merangkum totalitas sejarah budaya negeri Sirisori Islam. Selanjutnya, hasil penelitian ini merupakan kajian konseptual pendirian museum negeri di Sirisori Islam. Berdasarkan kajian konseptual tersebut, alternatif bentuk pengelolaan museum dapat mengadaptasi bentuk eco-museum sebagai upaya untuk melestarikan sumberdaya budaya yang ada di Negeri Sirisori Islam. Tema-tema yang dapat ditampilkan dalam penyajian museum diataranya; Sejarah Negeri Sirisori Islam, Tradisi Masyarakat Negeri Sirisori Islam, dan Koleksi Arkeologi Negeri Sirisori Islam.

As a part of environment, people should keep the perpetuation, the balance, and the beauty of nature. A smart use of limited natural resources must be a slogan in daily life.This environment is not provided only for human, but also for other creatures. Factually, many people damage universe by illegal logging, free mining, uncontrolled drilling, of course, without any analysis of its damage impact to the environment. After discussing these problems through an approachment of environment ethics; Anthroposentrism, Biocentrism, Ecocentrism, Eco-feminism, this articel found that the cause of the damage of this universe is a transcendental paradigm factor assumed that conservation was not emphasized by Islam. Through these conservational paradigm; ecology, environment fiqh, and eco-sufism, in term of universe utilization, people should balanced three amanah aspects; al-intifâ’, al-i’tibâr, dan al-ishlâh.These three environment ethics not just investigated the way of people behavior to universe, but also the relation among creatures in this universe, between people and people, people and all other creatures. Keywords: conservation, ecology, environment fiqh, eco-sufism

This study based on postulate that both maslahat and primary texts of Islam are never contaradicting essentially, where holy text is guidance for humankind for goodness of world and hereafter. Based on ‘maslahat approach’, appear idea of eco-fiqh to respond several envoronmental problems. This article aims to study about eco-fiqh which is based on maslahat approach (benefit) and analysis about environmental impact (amdal). To realize benefit of development, regulation of analysis about environmental impact must be obeyed, because it is supported by Islamic principle that “preventing the adverse effects is more prioritized than taking advantages”. Eco-fiqh guides a principle that prevention of environmental adverse effects for longer time than to take economic benefit for shorter time. Preserving the environment is prophetic doctrine and also a mainstream of Islamic doctrine which sometimes ignored. Preserving the environment is not only ‘tahsiniyat’ or ‘hajiyat’, or “dharuriyat’. Idea of eco-fiqh is an effort to put environmental conservation as mainstream of Islamic doctrine. Therefore, it brings about eco-piety beside spritual and social piety.

Thesis (PhD)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: Despite the fact that Islam remains a powerful social force in the lives of many of its adherents, contemporary scholars lament the silence of Muslims on the environmental question. However, closer scrutiny reveals a burgeoning green movement amongst Muslims the world over. While scholarly works initially elucidated the scriptural basis for Islamic ecological ethics (ecoethics), efforts are now centred on translating the ecoethics of Islam into practice. The educational landscape of Islam is frequently put forward as the primary arena for imparting its ecological teachings. This thesis examines the connections between Islam, ecology and education, and investigates the revival of Islamic ecoethics by way of environmental education in the educational landscape of Islam broadly, and the maktab in particular. The maktab, the foundational educational establishment in Islam, remains underutilised despite its important place in the educational life of Muslims. A liberation ecotheology research framework was employed to display the richness of traditional resources and institutions in meeting contemporary environmental challenges. Through a conceptual analysis of sacred texts, traditions and contemporary thought on Islam, ecology and education, this thesis constructs an eco-justice ethic of Islam and draws out the pedagogical implications for implementing this ecoethic. Content analysis, of environmental education activities in the broader educational landscape of Islam, provides insights into environmental teaching and learning. Environmental education in the maktab, which plays a pivotal role in imparting the elementary teachings and values of Islam, is brought into focus by way of a curriculum review which examines the environmental elements encapsulated in two maktab curricula produced in South Africa. Implications for environmental teaching and learning in the maktab, are then extracted. This thesis affirms the important position of religious thought as a determiner of environmental action. It presents, from within a liberatory tradition of Islam, a theocentric eco-justice ethic which is based on the sovereignty of God, the responsible trusteeship of humankind and the intrinsic value of Creation. It puts forward an activist, transformative approach to environmental education, premised upon an integrated knowledge structure and educational objectives which require reflective and critical engagement with all ecological knowledge, responsible environmental action, and social transformation. And it proposes a transformative approach to environmental education to bring the liberatory intent of the Islamic environmental tradition into focus, both in the broader educational landscape of Islam, as well as the maktab. Muslims own a fair share of the global concern around the earth’s health and wellbeing. To varying degrees, they continue to draw upon religious teachings to shape their values, beliefs and attitudes towards life - including the environment. Revitalizing ecological ethics in the educational establishment of Islam provides an impetus to not only uncover Islam’s environmental tradition, but to affect Muslim awareness and action on the ecological question.
AFRIKAANSE OPSOMMING: Ondanks die feit dat Islam ‘n sosiale krag in die lewens van baie van sy aanhangers is, beklaag hedendaagse geleerdes die stilte van Muslims op die omgewings-vraag. Nadere ondersoek toon egter ‘n ontluikende groen beweging onder Muslims die wêreld oor. Terwyl navorsing tot dusver die skriftuurlike basis vir die Islamitiese ekologiese etiek (ekoetiek) verklaar, is pogings nou gevestig op die omskepping van hierdie ekoetiek in die praktyk. Die opvoedkundige landskap van Islam is dikwels na vore gebring as die primêre arena vir die oordra van sy ekologiese leerstellings. Hierdie tesis ondervra die verband tussen Islam, ekologie en opvoeding, en ondersoek die herlewing van die Islamitiese ekoetiek deur middel van omgewingsopvoeding in die opvoedkundige landskap van Islam in die algemeen, en die maktab in die besonder. Die maktab, die belangrikste grondlegging-stigting in Islam, bly onderbenut ten spyte van sy belangrike plek in die opvoedkundige lewe van Muslims. ‘n Bevrydings-ekoteologie navorsing raamwerk was in diens geneem om die rykdom van die tradisionele middele en instellings van die Islamietise ekoetiek na vore te bring. Deur middel van ‘n konseptuele analise van heilige tekste, tradisies en hedendaagse denke oor Islam, ekologie en opvoeding, bou hierdie tesis ‘n ekogeregtigheids etiek van Islam, en ontrek die pedagogiese implikasies vir die uitvoering van hierdie ekoetiek. Inhoud analise van omgewingsopvoedingaktiwiteite in die breër opvoedkundige landskap van Islam bied verder insigte tot omgewingsopvoeding praktyke aan. Omgewingsopvoeding in die maktab, wat ‘n belangrike rol speel in die oordra van die basiese leerstellings en waardes van Islam, is by wyse van kurrikulum-hersiening ondersoek. Hierdie hersiening ondersoek die omgewings-elemente vervat in twee maktab kurrikulums wat in Suid-Afrika geproduseer is. Implikasies vir omgewingsopvoeding in die maktab word dan ontrek. Hierdie tesis bevestig die belangrike posisie van godsdienstige denke as ‘n bepaling van omgewings-aksie. Dit bied, binne ‘n bevreiheids-tradisie in Islam, ‘n teosentriese eko-geregtigheids etiek aan wat baseer is op die opperheerskap van God, die verantwoordelike herderskap van mensdom en die innerlike waarde van die skepping. Dit poneer ‘n transformatiewe benadering tot omgewingsopevoeding wat berus op ‘n geïntegreerde kennis struktuur en opvoedkundige doelwitte wat reflektiewe en kritiese omgang met ekologiese kennis vereis; verantwoordelike omgewings-aksie; en sosiale transformasie. Dit bied ook aan dat die Islamitiese omgewings-tradisie deur middel van ‘n transformatiewe benadering tot omgewingsopvoeding, beide in die breër opvoedkundige landskap van Islam sowel as die maktab, na vore gebring kan word. Muslims besit ‘n groot deel van die wêreldwye besorgdheid oor die aarde se gesondheid en welstand. Tot wisselende grade, gaan hulle voort om hulle waardes, oortuigings en houdings teenoor die lewe, insluitend die omgewing, op godsdienstige leerstellinge te baseer. Om nuwe lewe in die ekologiese etiek van Islam in die opvoedkundige vestiging te blaas, bied ‘n geleentheid aan om nie net Islam se omgewings-tradisie te ontbloot nie, maar ook om die bewustheid en optrede van Muslims op die ekologiese vraag te beïnvloed.

Sustainability is an overused term in global politics. Yet, deciding on what to sustain indefinitely, and over time, in the face of the current ecological crisis is essentially a matter of moral-ethical concern. The primary objective of this dissertation is to investigate whether Islam, as a religion and spiritual tradition, has something to say about present-day sustainability problems. A secondary, but no less important objective of the present work is to examine the cultural, social, and political aspects of sustainability mobilisation and activism in predominantly Muslim contexts. The qualitative ethnographic study, which is based on fifteen semi-structured interviews and two focus groups conducted between 2015 and 2016, focuses on permaculture and eco-justice movements presently operating in Arab-Muslim countries (namely, Morocco and Tunisia) and uses methodological triangulation of frame and narrative analysis. Its main purpose is to empirically detect whether, among the motivational framing strategies deployed by sustainability movement actors to provide reasons for sustainability engagement and action, there is indication of moral-ethical motives that are consistent with the “eco-Islamic” worldview. The study shows that, especially in the Moroccan case, some religious-spiritual motives echo “eco-Islamic” wisdom and its foundational tenets. Overall, however, the normative and performative nature of Islamic ‘eco-tradition’ is unorthodox and syncretic.

The focus and aim of this study is twofold. Firstly it strives to ascertain whether the “green” scenarios veneered in the Bible are also ensconced within the Qur’an. Secondly, it is also imperative to determine what the mutual perceptions between Christians and Muslims are in order to enhance the possibility of dialogue in general between the two faiths. It was found that the respective and traditions of both faiths resonates with ecological similarities, amidst the theological and traditional differences. It was further found that mutual perceptions between Christians and Muslims have changed. In the vast expanse of the radical fundamentalist world of the Islam, the voices of moderate fundamentalists with liberal inclinations, however small in numbers, are heard more and more. The reciprocal element between Christians and moderate Muslims promise to secure a co-operative relationship, to inspire religious tolerance and hopefully to formulate a shared ideology. Furthermore, to orientate communities of both faiths at grassroots levels about nature conservation, a practical environmental agenda was proposed.
Prof. H. Viviers

This third volume in the Mother Earth, Mother Africa Series explores the interface of religio-cultural traditions and ecological conservation practices in different African contexts. The authors also reflect on the entwinement between the violation of women’s rights and the degradation of the Earth which is usually described using feminine terms, hence the designation, “Mother Earth”. The three major religious traditions in Africa – Christianity, Islam and African Traditional Religions (ATR) – are the lenses through which the authors discuss the interconnections between religion, culture and ecological traditions. Peering through African eco-feminist, gender justice and gender inclusive lenses, the authors foreground the importance of tapping into Africa’s rich religio-cultural resources as vital tools that can be utilised to address the ravaging ecological crisis.

This chapter begins with a situational analysis of the severity and scale of the environmental crisis humanity is facing, and a review also of the factors accountable for it. A review of the Islamic scriptural guidelines on the subject shows that environmental care is an integral part of the Qur’anic conception of the vicegerency (khilafah) of man in the earth, with the responsibility to act as trustee and custodian of the earth, its inhabitants, and its resources. The Islamic scriptural data on environmental care construct and unfold an eco-theology that can make a distinctive contribution to the contemporary understanding of the crisis.