Protecting the Environment as Safeguarding Religion: Islam, Human, and Ecotheology
Opini
Ladies and gentlemen. First of all, I would like to say thanks to all the audience. Especially for Pak Rektor, Prof. Zainal Mustakim, who invited me to be a speaker in this International Seminar on the 8th International Conference on Islamic Studies (ICIS), themed “Islam, Environment, and Sustainability. My thanks to the Director of Post Graduate Program, Prof. Ade Dede Rohayana, for the invitation to this seminar.
Many Thanks to the distinguished person, Keynote Speakers, Mr. Ridhwan and Mr. Halim, all of the audience, and steering committee and organizing committee, Mr. M. Ali Ghufron, for preparing and successfully holding this international Seminar today.
I would like to present my paper with the title: Protecting the Environment as Safeguarding Religion: Islam, Human, and Ecotheology. In bahasa Indonesia, I say: Menjaga Lingkungan Menjaga Agama: Islam, Manusia dan Ekoteologi
Ecotheology has emerged as an interdisciplinary field that integrates religion, ecology, and moral philosophy within a comprehensive conceptual framework. This field examines how religious beliefs and practices shape (bentuk)human attitudes and behaviors toward the natural environment. In its development, ecotheology challenges anthropocentric worldviews that often justify excessive exploitation of natural resources without considering ecological sustainability. The foundational premise of ecotheology positions nature as an integral part of God’s creation, endowed (keberkahan)with both spiritual and moral value.
This viewpoint holds that every creation possesses intrinsic value reflecting divine purpose. In Islamic thinking, God, humankind, and nature are linked in a balanced relationship meant to be protected. This interconnectedness mirrors the principle of ecological balance central to Islamic tradition and modern environmental science.
Humans depend on nature for survival while also being responsible for its care. The idea of “mutualistic symbiosis” captures this two-way relationship, both ecological and religious. However, current ecological crises show that human actions often do not support sustainability. Evidence shows that human behavior is a main cause of environmental damage worldwide.
Marine plastic pollution represents one of the most alarming ecological threats in recent decades. Cases of sea turtles and sharks dying after ingesting plastic debris, as reported by Kompas (2020) and Detik Bali (2023), exemplify the consequences of inadequate waste management. Marine pollution not only damages coastal landscapes but also threatens food security, public health, and the livelihoods of local communities.
According to FAO (2021), marine contamination has contributed to the declining quality of global fisheries. In Indonesia, this condition is exacerbated (AKIBAT NEGATIF) by insufficient waste management infrastructure in coastal areas. Within Islamic theology, permissive attitudes toward environmental pollution can be viewed as a violation of the values of trust, purity, and moral responsibility. Islam emphasizes cleanliness, ecological justice, and stewardship as foundational components of ethical living.
Baca Juga : Petisi, Guru Besar dan Demokrasi
Permissive behavior toward the environment refers to attitudes that tolerate or ignore environmentally harmful actions without offering critical responses or preventive measures. This attitude often emerges from the assumption that environmental degradation is ordinary, non-urgent, or has no immediate impact on human life. In many communities, permissive behavior becomes normalized through collective traditions such as littering or routine deforestation.
In this context, escalating environmental degradation presents a critical challenge requiring immediate attention. Environmental degradation refers to the decline in ecosystem quality resulting from human activities that disrupt the natural balance. Such degradation includes deforestation, air and water pollution, biodiversity loss, and increasingly severe climate change. Degradation occurs when resource exploitation exceeds the natural environment’s capacity for regeneration. Recent research highlights that economically driven development models often neglect ecological ethics and sustainability principles. From an ecotheological perspective, environmental degradation reflects humanity’s failure to uphold its sacred mandate to protect the earth.
Comprehensive efforts, both intellectual and practical, are therefore required to restore responsible environmental management. Governments must establish and enforce appropriate regulations aligned with sustainability principles. Civil society organizations should assist communities in developing environmentally sound governance practices. Religious leaders play an essential role in disseminating spiritual and ethical principles of ecological stewardship. Communities must also commit to behavioral change that embraces ecological awareness and responsibility. A synergistic collaboration among all stakeholders is necessary to achieve a healthy, sustainable, and harmonious environment.
Climate change and environmental stewardship have emerged as increasingly urgent issues requiring attention from both religious and societal perspectives. Four strategic issues are relevant in this context, beginning with the need to enhance religious communities’ understanding of environmental challenges. The second issue concerns the cultural tendency of religious adherents to become increasingly permissive toward environmental degradation. A third issue involves strengthening ecological awareness as a moral and collective obligation within religious societies. The fourth issue highlights the significance of improving hablun min al-‘alam, the human-nature relationship, alongside hablun min Allah and hablun min al-nas. Additionally, religion-based education must be reinforced to cultivate environmental ethics, and religious ethics must guide the management of natural resources.
These four issues are critically important because they relate directly to the rising threats of global climate change and environmental instability. Climate change requires anticipatory action that integrates scientific knowledge with spiritual and moral values. In Indonesia, where religious teachings deeply shape social behavior, such integration becomes essential for building ecological resilience. Several studies indicate that faith-based approaches can significantly increase environmental concern and motivate sustainable practices
Religious communities must contribute to climate change mitigation by avoiding practices that harm the environment. Religious ethics provide a moral framework for internalizing environmentally responsible behavior. Religious leaders, in particular, hold significant moral authority to promote ecological stewardship at the grassroots level. When ecological values are embedded within religious teachings, collective behavioral transformation becomes more feasible. Climate change requires a spiritually grounded response that affirms humanity’s responsibility as stewards of the Earth. Integrating religious values with environmental science can thus serve as an effective strategy for sustaining ecological balance and protecting future generations.
Climate change is a global phenomenon that no society can avoid, regardless of geographic location. Rising global temperatures caused by greenhouse gas emissions have triggered systemic changes, including polar ice melt and shifts in climatic patterns (IPCC, 2021). As temperatures increase, sea levels rise and threaten the stability of coastal areas worldwide. For archipelagic nations such as Indonesia, this phenomenon poses significant risks to coastal communities and low-lying islands. These impacts extend beyond ecological dimensions and influence economic, social, and political systems. Understanding these consequences is therefore essential for developing adaptive strategies at national and community levels.
Baca Juga : Penerima Bonus Malam Lailatur Qadar
The Indonesian public must understand that climate change is an unavoidable empirical reality that requires informed and responsible responses. Such understanding forms the basis for effective adaptation and mitigation efforts at the community level. However, environmental literacy among religious communities remains limited, necessitating improved religious-based environmental education.
Religious communities possess influential moral authority capable of shaping ecological behavior through sermons, study groups, and community programs. Without adequate environmental understanding, religious groups may struggle to respond effectively to climate-related challenges. Strengthening ecological literacy within faith communities is therefore a strategic priority. Religious communities must contribute to climate change mitigation by avoiding practices that harm the environment. Religious ethics provide a moral framework for internalizing environmentally responsible behavior. Religious leaders, in particular, hold significant moral authority to promote ecological stewardship at the grassroots level.
Leaders and public figures serve as environmental agents—often referred to as “green agents” who embody ecological responsibility. Their role is essential in mainstreaming environmental initiatives within communities and institutions. The Tree-Planting Movement should thus become a central theme in various programs, from religious sermons to educational activities. Religious educators, politicians, bureaucrats, and civil society organizations must integrate green agency principles into their agendas.
This integration can foster multi-sectoral collaboration for sustainable ecological management. Furthermore, it helps cultivate a culture of environmental responsibility across social strata. When religious arguments are acknowledged as guiding principles, environmental protection acquires stronger moral legitimacy.
I emphasize that environmental care is a manifestation of hablun min al-‘alam, the moral relationship between humans and the natural world (Syam, 2020). According to me, harming the environment constitutes a violation of this ethical relationship and carries theological consequences. Environmental destruction is therefore not merely a legal infringement but a moral transgression against divine trust. Individuals who damage nature must recognize that such actions entail accountability before God. Thus, environmental preservation is both a religious obligation and a moral responsibility that must be upheld by all members of society.
According to an Islamic perspective, human beings occupy two principal roles in the order of creation. The first is the role of ‘abdun (servant of God), and the second is the role of khalifah (vicegerent or steward on Earth). In their capacity as ‘abdun, humans are obligated to worship, submit, and dedicate their lives to God. In their capacity as khalifah, humans are entrusted with authority, responsibility, and the freedom to make ethical decisions guided by critical reasoning. While the role of ‘abdun relates primarily to individual spirituality, the role of khalifah carries broader social and ecological implications. This duality underscores that humans are accountable not only to God but also to fellow beings and the natural environment . The second role of humans concerns their relationships with other people and with the natural environment. Islamic ritual prayer offers a symbolic model of this relational balance.
It begins with turning toward God in devotion and ends with greetings of peace directed both to the right and to the left. This gesture signifies awareness of, and responsibility toward, the surrounding community and creation. It demonstrates that spirituality extends beyond personal devotion into social and environmental consciousness. Consequently, Islam’s teaching of rahmatan li-l-‘ālamīn mandates mercy toward all creation, not merely toward fellow humans. It is increasingly evident that maintaining only ḥablun min Allāh and ḥablun min al-nās is no longer sufficient in addressing contemporary ecological challenges.
Modern environmental crises demand cultivating ḥablun min al-‘ālam, the ethical bond between humans and nature. This relationship requires individuals to protect, nurture, and preserve the environment. Exploiting natural resources arbitrarily disrupts this bond and undermines ecological balance. Human beings have a moral and spiritual duty to safeguard the natural ecosystem for the benefit of present and future generations. This perspective aligns closely with my argument that environmental ethics must be integrated into religious life and social practice.
Baca Juga : Gerakan Santri Kuliah (GSK): Suara dari UNU Blitar
Educational institutions are increasingly expected to function as mediators in promoting ecotheological literacy among learners. In this regard, Islamic education like boarding schools , play a significant role in preparing students to develop attitudes and behaviors that value nature and environmental sustainability. Education serves as a foundational pillar for promoting long-term, sustainable environmental development. This necessitates the integration of ecotheology into the curriculum for educators and institutional partners. As scholars argue, the future of Indonesia depends heavily on the capacity of the education sector to become a front-line defender of environmental protection (Syam, 2021).
Therefore, embedding ecotheological principles into educational curricula is not only a moral obligation but also a national developmental priority. Conceptually, the development of environmentally conscious human resources can employ the Asset-Based Community Development (ABCD) approach. In curriculum design, this approach can be adapted into Asset-Based Institutional Development (ABID), which emphasizes institutional strengths rather than deficiencies.
ABID consists of five key stages: Discovery, Dream, Design, Definition, and Destiny. Each stage enables Islamic educational institutions to identify and optimize their resources for sustainable curricular reconstruction. This approach aligns with contemporary perspectives emphasizing institutional empowerment in education. An ecotheology curriculum can be implemented through an integrated model that embeds ecological concepts across disciplines.
This interdisciplinary approach aligns with the core characteristics of Islamic education. Curriculum design must incorporate explicit (textual) and hidden (implicit) elements of learning. In this model, ecotheology serves as a third curricular pathway that bridges theory and practice. Educational content must reflect ecological ethics grounded in Islamic theology. Consequently, integrated ecotheology becomes a comprehensive framework for cultivating environmental awareness.
The views of Prof. Nasaruddin Umar regarding ecosystem-based education provide a strong conceptual foundation for linking spirituality, society, and the environment. This approach argues that educational processes must account for the interconnectedness of ecological and spiritual realities.
Religious leaders thus play an essential role in reinforcing environmental ethics through pedagogical instruments. As environmental crises intensify, moral teachings grounded in faith traditions become increasingly important for societal resilience. Ecosystem-based Islamic education seeks to cultivate individuals who are not only ritually pious but also ecologically responsible. Such an orientation creates a cultural framework for nurturing environmental consciousness within Muslim communities.
The reconstruction of the ecotheological curriculum requires collaboration across various actors within Indonesia’s Islamic education ecosystem. The Directorate General of Islamic Education, together with kiai, ulama, teachers, and curriculum experts, must work collectively to design future-oriented programs. Environmental specialists and stakeholders from business and industry sectors can also contribute significantly to curricular design.
The goal is to produce a flexible, adaptive, and forward-looking curriculum capable of addressing contemporary ecological challenges. Educators must align their vision, mission, and programs with the objectives of integrated ecotheology. Ultimately, such collaborative efforts will strengthen the role of Islamic education in promoting environmental sustainability. The discussion presented throughout this paper demonstrates that environmental protection is inseparable from moral, spiritual, and theological responsibility within the Islamic tradition.
As a conclusion, Ecotheology provides a holistic framework that integrates faith, ethics, and ecological consciousness, challenging anthropocentric worldviews and emphasizing humanity’s sacred mandate as khalīfah to maintain cosmic balance. The accelerating environmental crisis—manifested in biodiversity loss, marine pollution, deforestation, and climate change—signals a profound disruption in the relationship between God, humans, and nature. These conditions highlight that ecological decline is not merely a biophysical problem but also a moral failure rooted in permissive social attitudes and weakened environmental ethics.
Wallahu a’lam bi al shawab.