Kodifikasia : Jurnal Penelitian Islam
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Integrasi Nilai-Nilai Islam dalam Pembangunan Berkelanjutan Melalui Program Corporate Social Responsibility
Full text linkThis study discusses the importance of integrating Islamic values in implementing Corporate Social Responsibility (CSR) programs to support sustainable development in Indonesia. Islamic values such as justice, balance, social responsibility, and concern for the environment are a strong ethical foundation for directing CSR so that it not only focuses on economic aspects, but also pays attention to social welfare and environmental sustainability. This approach is in line with the principle of maqasid sharia, which emphasizes the welfare of the community, so that CSR based on Islamic values can be a model of inclusive and sustainable development. However, there are challenges such as business actors'business actors' lack of understanding and capacity to implementto implement these values effectively. Therefore, strengthening policies, training, and developing CSR models based on Islamic values is very much needed. In addition, multi-stakeholder collaboration and monitoring mechanisms that refer to Islamic values are the keys to successfully implementing sustainable CSR. The integration of Islamic values in CSR not only strengthens the moral and social foundations in business practices but also makes a significant contribution to equitable social, economic, and environmental development in Indonesia.Penelitian ini membahas pentingnya integrasi nilai-nilai Islam dalam pelaksanaan program Corporate Social Responsibility (CSR) sebagai upaya mendukung pembangunan berkelanjutan di Indonesia. Nilai-nilai Islam seperti keadilan, keseimbangan, tanggung jawab sosial, dan kepedulian terhadap lingkungan menjadi landasan etika yang kuat untuk mengarahkan CSR agar tidak hanya fokus pada aspek ekonomi, tetapi juga memperhatikan kesejahteraan sosial dan kelestarian lingkungan. Pendekatan ini sejalan dengan prinsip maqasid syariah yang menekankan kemaslahatan umat secara menyeluruh, sehingga CSR berbasis nilai Islam dapat menjadi model pembangunan yang inklusif dan berkelanjutan. Namun, terdapat tantangan seperti kurangnya pemahaman dan kapasitas pelaku bisnis dalam mengimplementasikan nilai-nilai tersebut secara efektif. Oleh karena itu, penguatan kebijakan, pelatihan, dan pengembangan model CSR berbasis nilai Islam sangat diperlukan. Selain itu, kolaborasi multi-stakeholder dan mekanisme monitoring yang mengacu pada nilai-nilai Islam menjadi kunci keberhasilan pelaksanaan CSR yang berkelanjutan. Melalui integrasi nilai-nilai Islam dalam CSR tidak hanya memperkuat fondasi moral dan sosial dalam praktik bisnis, tetapi juga memberikan kontribusi signifikan terhadap pembangunan sosial, ekonomi, dan lingkungan yang berkeadilan di Indonesia
Social Media, Shifting Religious Authority, and Contemporary Da’wah in “Post-Secular” Indonesia
Full text linkThis paper’s point of departure is the fact that while the “secularization thesis” has been academically swept away and religion has uninterruptedly been occupying modern public sphere, on the one hand; and the emergence of new media undoubtedly paves the way for various religious expressions, on the other hand; few muslims are fully aware regarding another contemporary religious challenge they have to critically as well as emphatically engage with: a shifting religious authority. In recent years, ulama, kiai, ustadz, or ajengan—to mention just few “old” or traditional religious authorities—should share their authorities with “new” religious authorities with their far-reaching new media they effectively use—Youtube, Podcast, X, Facebook, or Instagram. With respect to certain religious controversies, religious authority is consequently highly contested between those with religious intellectual expertise and “lay” people merely well-trained with excellent command in using new media. In this respect, this paper makes a case that contemporary da’wah should necessarily be equipped with a sophisticated and far-reaching approach derived from a kind of cosmopolitan Islamic worldview through which a pluriversal and peaceful coexistence would possibly prevail. Drawing on progressively more critical and non-essentialist scholarly works and employing decolonial perspective as its theoretical framework as well as critical discourse analysis (CDA) as its method of analysis, this paper seeks to address and sheds its light on the following main questions: how do new media both simultaneously facilitate and posit a critical challenge for contemporary da’wah; and how is cosmopolitan religious consciousness incorporated and nurtured within a pluriversal society and in an era of—what Jurgen Habermas aptly coins as—post-secular age? Against the backdrop of above-mentioned media disruption and undeniable Indonesian socio-cultural pluriversality, this paper contends, a “Cosmopolitan Da’wah” is not only possible but also the only academically plausible option to foster.Meskipun tesis “sekularisasi” terbukti gagal dan faktanya di mana-mana agama kian mendominasi ruang publik modern, di satu sisi; dan, di sisi lain, kemunculan media baru kian membuka jalan lebar bagi berbagai ekspresi keagamaan tersebut; tapi hanya sedikit umat Islam yang sadar sepenuhnya mengenai tantangan keagamaan kontemporer lainnya yang harus mereka hadapi secara kritis: pergeseran, bahkan goyahnya, otoritas agama. Padahal, akhir-akhir ini, ulama, kiai, ustadz, atau ajengan—sekadar menyebutkan beberapa otoritas agama “lama” atau tradisional—harus berbagi otoritas mereka dengan otoritas agama “baru” melalui media baru yang mereka gunakan secara efektif—Youtube, Podcast, X, Facebook, Instagram atau Tiktok. Ihwal kontroversi keagamaan tertentu, misalnya, otoritas agama sering diperebutkan antara mereka yang benar-benar memiliki keahlian intelektual keagamaan dan orang “awam” yang hanya terlatih dalam menggunakan media baru dengan baik. Dalam konteks ini, makalah ini menegaskan bahwa dakwah kontemporer harus dilengkapi dengan pendekatan canggih dan luas yang berasal dari pandangan dunia Islam kosmopolitan yang memungkinkan manusia hidup berdampingan secara damai dan plural. Memanfaatkan karya-karya akademik yang semakin kritis dan non-esensialis dan menggunakan perspektif dekolonial sebagai kerangka teoretiknya, juga Analisis Wacana Kritis (Critical Discourse Analysis, CDA) sebagai metode analisisnya, makalah ini berupaya menjawab dan menyoroti pertanyaan-pertanyaan utama berikut: bagaimana media baru secara bersamaan memfasilitasi dan memberikan tantangan kritis bagi dakwah kontemporer; dan bagaimana kesadaran keagamaan kosmopolitan diinkorporasikan dan bisa dipupuk dalam masyarakat majemuk dan di era—yang dengan tepat disebut oleh Jurgen Habermas—zaman pasca-sekuler? Dengan latar belakang disrupsi media baru dan kemajemukan sosio-kultural Indonesia, makalah ini berpendapat, “Dakwah Kosmopolitan” tidak hanya memungkinkan untuk dilakukan tetapi malah secara akademis merupakan satu-satunya pilihan yang paling masuk akal untuk dikembangkan
GEN Z DAN MARRIAGE IS SCARY: TINJAUAN HUKUM ISLAM DI DESA CANGKRINGREMBANG DEMAK
No full textThe “Marriage is Scary” phenomenon currently emerging among Generation Z presents two major issues: fear of making the decision to marry and doubts regarding long-term commitment. The primary causes of this concern include negative personal experiences, social pressure, and uncertainty over economic conditions, which discourage young individuals from entering the stage of marriage. Additionally, low emotional intelligence exacerbates their ability to manage conflicts and stress associated with marital life. The impact of this phenomenon is reflected in the increasing delay of marriage, the weakening of family values, and the risk of psychological issues due to the inability to cope with relationship dynamics. From the perspective of Islamic law, marriage is a sacred contract that is not merely a social agreement but also an obligation that brings blessings and inner peace when carried out with full awareness and responsibility. Islam encourages young people to prepare themselves thoroughly, including enhancing their emotional intelligence, in order to build a harmonious marriage. This research employs a qualitative method, with primary data collected from 20 Generation Z informants who experienced the “marriage is scary” phenomenon and one religious figure. The findings of the study indicate that the majority of 14 informants (70%) perceive marriage as a frightening prospect, mainly due to past trauma, economic uncertainty, career prioritization, and difficulty in trusting a partner. However, a smaller group still views marriage as a long-term commitment, although it is not considered a primary life priority at the present time.Fenomena "Marriage is Scary" yang saat ini berkembang di kalangan generasi Z menimbulkan dua masalah utama, yaitu ketakutan dalam mengambil keputusan menikah dan keraguan terhadap komitmen jangka panjang. Sebab utama munculnya masalah ini adalah pengalaman pribadi negatif, tekanan sosial, dan ketidakpastian kondisi ekonomi yang membuat generasi muda enggan memasuki jenjang pernikahan. Selain itu, kecerdasan emosional yang rendah turut memperburuk kemampuan mereka dalam mengelola konflik dan stres yang terkait dengan pernikahan. Dampak dari fenomena ini adalah meningkatnya angka penundaan pernikahan, disintegrasi nilai kekeluargaan, serta risiko masalah psikologis akibat ketidakmampuan menghadapi dinamika hubungan. Dari tinjauan hukum Islam, pernikahan merupakan sebuah akad sakral yang bukan sekadar perjanjian sosial, melainkan juga kewajiban yang membawa keberkahan dan ketenangan jiwa jika dijalankan dengan kesadaran yang utuh serta rasa tanggung jawab yang tinggi, Islam menganjurkan para pemuda untuk mempersiapkan diri secara matang, termasuk dalam mengasah kecerdasan emosional agar dapat menjalani pernikahan dengan baik dan harmonis. Penelitian ini menggunakan jenis kualitatif, data primer berasal dari informan yang mengalami marriage is scary khusunya Gen Z berjumlah 20 orang dan satu tokoh agama. Hasil dari penilitian menunjukkan bahwa pandangan positif generasi Z terhadap pernikahan, yaitu sebagai komitmen yang penuh tantangan seumur hidup yang tidak mudah dan menjadikan sesuatu yang tidak harus dilakukan
Penarikan Seserahan Pernikahan di Mandailing Natal: Antara Tradisi dan Hukum Islam
Full text linkThis study examines the practice of reclaiming marriage gifts (seserahan) in Mandailing Natal from the perspective of Islamic law and local traditions. Originally intended as a gesture of respect toward women, seserahan has often become a source of post-divorce conflict due to misalignment between customary norms and Sharia principles. Employing a qualitative approach with a descriptive-analytical method, the study integrates literature reviews, in-depth interviews, and participatory observation to explore the social, cultural, and legal dynamics surrounding the practice. The findings reveal that the reclamation of seserahan frequently contradicts the Islamic principle of justice, especially when seserahan is misconstrued as a mahr (dowry) or used to reinforce patriarchal dominance. Moreover, the practice reflects the dilemma faced by modern communities in balancing religious and cultural identities. Proposed solutions include religion-based mediation, Islamic legal education, the revision of customary norms, and a continued research agenda. This research contributes to contemporary Islamic legal discourse by highlighting the need to harmonize local traditions with the universal principles of Islam. The study's outcomes are expected to serve as a foundation for formulating more inclusive and equitable local policies, and to inspire dialogue on how religion and culture can coexist without undermining one another
The Role of PMII Suromenggolo Rayon in Strengthening The Islamic Character of The Wates Village Community Through The Sahasra Magandi Program
Full text linkThis study analyzes the role of PMII Rayon Suromenggolo in strengthening the Islamic Character of the Wates Village community through the Sahasra Magandi program (2019–2024). Using a longitudinal qualitative approach (in-depth interviews with 10 PMII cadres and document analysis), three main strategies were found: (1) A cultural approach through the integration of Islamic values with local traditions (e.g., transforming the slametan ritual into a means of productive alms); (2) Moderate Islamic education based on the Aswaja principles (tawasuth, tawāzun, tasāmuh, and I'tidāl) in TPQ/SD; (3) Collaboration between religious and community leaders as theological legitimacy and institutionalization of the program. Analysis based on the theory of Prophetic Islam (Kuntowijoyo) and character education (Lickona) shows that this program successfully internalized the value of moderation through moral action, while simultaneously addressing the challenges of moral degradation and poverty. Key findings: Cultural-institutional synergy catalyzes the contextual transformation of Islamic Character, with implications for a village empowerment model based on student organizations
Model Pendidikan Nonformal Untuk Pemberdayaan Pemuda: Studi Kasus Pada PKBM "Ngudi Laku" di Desa Karanggebang Jetis Ponorogo
Full text linkThis study aims to describe the management of PKBM "Ngudi Laku," analyze the role of agents of change, and analyze the impact of non-formal education at PKBM "Ngudi Laku" on youth empowerment in Karanggebang Village, Ponorogo Regency. Using a phenomenological approach with a qualitative method, the research involved facilitators, the chairman, members, product users, and parents as well as the community as subjects. Data was collected through interviews, observation, and documentation, and then analyzed interactively using the Miles and Huberman model. The findings indicate that the management of non-formal education at PKBM "Ngudi Laku" includes planning, organizing, program implementation, and monitoring and evaluation. The role of the agent of change is manifested as a catalyst, a problem solver, and a connector. This education has an impact on two levels: individual, with changes in perception, awareness, and knowledge of self-concept; and collective, with an increase in skills, the collective ability to start a business, and wider network access, which ultimately improves youth welfare.Penelitian ini bertujuan mendeskripsikan pengelolaan PKBM “Ngudi Laku”, menganalisis peran agen perubahan, dan menganalisis dampak pendidikan nonformal PKBM “Ngudi Laku” terhadap pemberdayaan pemuda di Desa Karanggebang, Kabupaten Ponorogo. Menggunakan pendekatan fenomenologi dengan metode kualitatif, penelitian ini melibatkan pendamping, ketua, anggota, pengguna produk binaan, serta orang tua dan masyarakat sebagai subjek. Data dikumpulkan melalui wawancara, observasi, dan dokumentasi, kemudian dianalisis secara interaktif menggunakan model Miles dan Huberman. Hasil penelitian menunjukkan bahwa pengelolaan pendidikan nonformal di PKBM “Ngudi Laku” mencakup perencanaan, pengorganisasian, pelaksanaan program, serta monitoring dan evaluasi. Peran agen perubahan terwujud sebagai katalisator, pemecah masalah, dan penghubung. Pendidikan ini berdampak pada dua level: individu, dengan perubahan persepsi, kesadaran, dan pengetahuan tentang konsep diri; serta kolektif, dengan peningkatan keterampilan, kemampuan kolektif untuk berwirausaha, dan akses jaringan yang lebih luas, yang pada akhirnya meningkatkan kesejahteraan pemuda
STRATEGI DAKWAH PIMPINAN DAERAH MUHAMMADIYAH ASAHAN MENGHADAPI TANTANGAN ERA DIGITAL
Full text linkThe development of information technology in the digital era has a major impact on various aspects of life, including in the method of delivering da'wah. The Muhammadiyah Regional Leadership (PDM) Asahan as one of the regional level Islamic organizations is required to develop a da'wah strategy that is relevant to the current digital era. This research aims to find out the da'wah strategy of the Muhammadiyah Asahan Regional Leadership in facing the challenges of the digital era. This research is a field research with a descriptive qualitative approach. Data were collected through in-depth interviews and observations. Research sources include the Secretary of PDM Asahan and the Head of the Da'wah Section. Muhammadiyah Asahan Regional Leadership. The results of this study indicate that the Da'wah Strategy of the Muhammadiyah Asahan Regional Leadership in facing the challenges of the digital era runs effectively by utilizing social media and digital platforms as a means of spreading da'wah such as the Official Website, the Blog of the Library and Information Assembly (MPI), and Digital Da'wah Training.Strategi dakwah merupakan metode, pendekatan, dan taktik yang digunakan dalam aktivitas dakwah, yang berperan penting dalam mencapai tujuan dakwah Pimpinan Daerah Muhammadiyah Asahan.. Penelitian ini bertujuan Untuk mengetahui Strategi dakwah Pimpinan Daerah Muhammadiyah Asahan dalam menghadapi tantangan era digital. Penelitian ini merupakan penelitian lapangan atau penelitian lapangan, yaitu penelitian yang dilakukan secara sistematis untuk mengumpulkan data langsung dari lapangan. Pendekatan yang digunakan adalah penelitian kualitatif, yang bertujuan untuk menggali serta mendeskripsikan suatu aktivitas atau kegiatan yang terjadi.. Hasil penelitian ini menunjukkan bahwa Strategi Dakwah Pimpinan Daerah Muhammadiyah Asahan menghadapi tantangan era digital berjalan dengan Efektif dengan memanfaatkan media sosial dan platform digital sebagai sarana dalam menyebarkan dakwah seperti Website Resmi, Blog Majelis Pustaka dan Informasi (MPI), dan Pelatihan Dakwah Digital.
 
Strategi Komunikasi Dakwah Gus Bahru Zamzami di Akun Instagram @bahruzamzami
Full text linkThe digital era has transformed the landscape of da'wah communication, where social media such as Instagram has become a strategic space for preachers to convey religious messages more interactively and massively. Gus Bahru Zamzami is present as one of the young cleric figures who actively utilizes the Instagram platform (@bahruzamzami) to convey religious teachings, and influence the behavior of audiences, especially the younger generation. This study aims to analyze Gus Bahru Zamzami's persuasive communication strategy on Instagram using the Theory of Planned Behavior framework, which focuses on its three main components: attitude toward behavior, subjective norms, and perceived behavioral control. This study uses a qualitative approach with a netnography method, where primary data is obtained from observations of all content on the @bahruzamzami Instagram account, including feeds, stories, and reels. The unit of analysis is each post containing a persuasive message to invite, change, or strengthen the attitudes and behavior of followers. The data analysis technique is carried out through qualitative content analysis. The research results show that Gus Bahru's communication strategy successfully integrated the three pillars of the TPB holistically and contextually. In shaping attitudes, he linked expected behaviors with instrumental benefits and religio-cultural values. In the subjective norm aspect, religious authority such as sacred texts, the wisdom of scholars, and the vision of Islam as rahmatan lil 'alamin (blessing for all the universe) was used to create positive social pressure. Meanwhile, perceived behavioral control was realized through the presentation of applicable operational models, such as living examples, which facilitated the audience's internalization of these values.Era digital telah mentransformasi landscape komunikasi dakwah, di mana media sosial seperti Instagram menjadi ruang strategis bagi para dai untuk menyampaikan pesan keagamaan secara lebih interaktif dan masif. Gus Bahru Zamzami hadir sebagai salah satu figur ulama muda yang aktif memanfaatkan platform Instagram (@bahruzamzami) untuk menyampaikan ajaran agama, dan memengaruhi perilaku audiens, khususnya generasi muda. Di balik konten-kontennya tersirat strategi komunikasi persuasif yang terstruktur, sehingga diperlukan pendekatan sistematis untuk mengungkap konstruksi pesannya. Penelitian ini bertujuan untuk menganalisis strategi komunikasi persuasif Gus Bahru Zamzami di Instagram dengan menggunakan kerangka Theory of Planned Behavior, yang berfokus pada tiga komponen utamanya: attitude toward behavior, subjective norm, dan perceived behavioral control.
Penelitian ini menggunakan pendekatan kualitatif dengan metode netnografi, di mana data primer diperoleh dari observasi terhadap seluruh konten di akun Instagram @bahruzamzami, termasuk feed, story, dan reel. Unit analisisnya adalah setiap unggahan yang mengandung pesan persuasif untuk mengajak, mengubah, atau menguatkan sikap dan perilaku followers. Teknik analisis data dilakukan melalui analisis isi kualitatif.
Hasil penelitian menunjukkan bahwa strategi komunikasi Gus Bahru berhasil mengintegrasikan ketiga pilar TPB secara holistik dan kontekstual. Dalam membentuk attitude, ia menghubungkan perilaku yang diharapkan dengan manfaat instrumental dan nilai religio-kultural. Pada aspek subjective norm, otoritas keagamaan seperti teks suci, kearifan ulama, dan visi Islam rahmatan lil ‘alamin digunakan untuk menciptakan tekanan sosial positif. Sementara itu, perceived behavioral control diwujudkan melalui penyajian model operasional yang aplikatif, seperti keteladanan hidup, yang memudahkan audiens menginternalisasi nilai-nilai tersebut
HUBUNGAN MARAH DENGAN KESEHATAN MENTAL DALAM PERSPEKTIF HADIS: (STUDI KASUS MAHASISWA ILMU HADIS UIN SUMATERA UTARA)
No full textUncontrolled anger has a negative impact on mental health and reduce one's quality of life. Students, in particular, often face academic and social pressures that can trigger these emotions. In Islamic teachings, the hadith provides valuable guidance in managing emotions so as not to harm oneself or others. This study aims to investigate the relationship between anger and mental health from the perspective of the hadith teachings, focusing on students of the Hadith Study Program at the State Islamic University of North Sumatra. This study uses a qualitative approach with a case study method, where data are obtained through in-depth interviews and observations of five students who have a basic understanding of the hadith. The results of the study indicate that the hadith teachings on anger control, if understood and applied consistently, can reduce the negative impacts of these emotions such as stress, anxiety, and depression, and also improve students' mental well-being and social relations. The conclusion of this study underlines the importance of integrating the hadith teachings in character education and the development of emotional literacy among students. The practical implications are that the results of this study can be used as a reference in designing religious-based counseling guidance programs on campus, as well as encouraging the formation of educational policies that support mental health through an Islamic spiritual approach.Kemarahan yang tidak terkendali dapat berdampak negatif pada kesehatan mental dan memengaruhi kualitas hidup seseorang. Mahasiswa, khususnya, sering menghadapi stres dan tekanan akademik yang dapat memicu emosi tersebut. Dalam ajaran Islam, hadis memberikan panduan dalam mengelola emosi agar tidak merugikan diri sendiri dan menjaga keseimbangan mental. Penelitian ini bertujuan untuk menyelidiki hubungan antara kemarahan dan kesehatan mental dari perspektif ajaran hadits, khususnya pada mahasiswa Ilmu Hadis di Universitas Islam Negeri Sumatera Utara. Penelitian ini menggunakan pendekatan kualitatif dengan metode studi kasus, dimana data dikumpulkan melalui wawancara mendalam dan observasi terhadap lima mahasiswa yang memiliki pemahaman dasar tentang hadits. Penelitian ini akan melakukan eksplorasi terhadap hadis yang berkaitaan dengan larangaan emosi dan bagaimana korelasinya terhadap kesehatan mental. Hasil penelitian menunjukkan bahwa ajaran hadits tentang pengendalian kemarahan, jika dipahami dan diterapkan dengan baik, dapat membantu mengurangi dampak negatif emosi tersebut, seperti stres dan depresi, serta memperbaiki kesejahteraan mental dan sosial. Meskipun mayoritas mahasiswa memahami konsep larangan emosi dalam ajaran Islam, masih terdapat kebutuhan untuk memperdalam penerapan ajaran tersebut dalam kehidupan sehari-hari. Penelitian ini diharapkan dapat mendorong peningkatan literasi mengenai pengendalian emosi melalui ajaran hadits dan memberikan kontribusi terhadap pengembangan studi kesehatan mental dari perspektif agama Islam
Membangun Kesadaran Ekologis Melalui Nilai-Nilai Al-Qur'an dan Hadis: Studi Analisis Terhadap Buku Al-Qur'an Hadis Madrasah Aliyah Kelas XII BAB III
No full textThis article aims to analyze the ecological values contained in the Qur’an and Hadith, as presented in Chapter III of the Al-Qur’an Hadith textbook for Grade XII of the Madrasah Aliyah, and their implications for education and social awareness. Using a qualitative method based on content analysis and literature review, this study examines how theological concepts such as khalifah (stewardship), amanah (trust), ihsan (excellence in conduct), and the prohibition of fasād (destruction) are pedagogically framed in the textbook as the foundation of Islamic ecological ethics. The findings indicate that Chapter III incorporates a material structure that emphasizes the human–God–nature relationship (hablum minal ‘alam), yet there remains a gap between the depth of Qur’anic–Prophetic messages and their pedagogical implementation. Nevertheless, integrating ecological values into Qur’an–Hadith learning has been shown to enhance students’ environmental awareness by strengthening religious motivation, fostering environmentally friendly habits, and encouraging participation in school-based ecological activities. At the social level, Islamic ecological education facilitates the emergence of faith-based social movements, such as tree-planting initiatives, mosque-based waste banks, and plastic-reduction campaigns. This study affirms that the environmental values within Islamic teachings possess a strong transformative potential for developing ecological character and sustainable social ethics. Therefore, strengthening the integration of Islamic ecotheology within the madrasah curriculum constitutes a strategic step in cultivating environmental awareness among the younger generation.Penelitian ini bertujuan untuk menganalisis secara interdisipliner bagaimana nilai-nilai ekologis dalam Al-Qur'an dan Hadis disampaikan dalam Buku Al-Qur'an Hadis untuk Madrasah Aliyah kelas XII, khususnya Bab III, serta mendorongnya terhadap pendidikan dan kesadaran sosial. Pendekatan kualitatif digunakan dengan metode analisis isi dan kajian pustaka. Hasil penelitian menunjukkan bahwa ajaran Islam melalui Al-Qur'an dan Hadis memuat prinsip-prinsip dasar tentang pelestarian alam, tanggung jawab manusia sebagai khalifah di bumi, serta larangan terhadap perusakan lingkungan. Nilai-nilai tersebut secara implisit dan eksplisit diterapkan dalam pembelajaran di madrasah dan berperan penting dalam membangun kesadaran ekologis peserta didik. Studi ini menekankan perlunya penguatan pendidikan agama yang ramah lingkungan sebagai bagian integral dari kurikulum pendidikan Islam.
Kata Kunci: Kesadaran ekologis, Al-Qur'an dan Hadis, Pendidikan Isla