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Jurnal Pendidikan Agama Islam Indonesia (JPAII)

an Open Access Journal

Tri-Axis Model of Eco-Theology Integration in Islamic Religious Education: A Case Study of a Pesantren-Based Islamic Junior High School

mohammad farid iaiku mohammad farid
Institut Agama Islam Khozinatul 'Ulum Blora
Indonesia
mohammadfarid@iaiku.ac.id
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  • Purpose of the study: This study analyzes how Islamic eco-theological values are integrated into the Islamic Religious Education (IRE) curriculum of an Islamic junior high school operating under a pesantren foundation, how these values are translated into instruction, habituation, and school culture, and which factors support or hinder the process. It then formulates a model that links these three layers.

    Methodology: A qualitative single-case study was conducted at SMP Islam Plus El Mubarok Maguan, Blora, on 20–24 September 2026. Data were collected through three non-participant observations, semi-structured interviews with 12 informants, and a review of five types of curriculum documents. The data were analyzed using the interactive model of Miles, Huberman, and Saldaña and validated through source and technique triangulation and member checking.

    Main Findings: Values were infused into the IRE curriculum and teaching modules unevenly: tawḥīd, mīzān, and khalīfah were anchored in standard content, whereas fiṭrah and amānah were only implicit. The values were translated through contextual, problem-based, and cross-subject project-based learning and were then sustained through water-saving congregational ablution and the role modeling of school leaders. According to the school, continuity at home remained weak. The habituation that had formed was still limited to individual hygiene behavior within the school environment and had not been shown to extend to consumption patterns or practices at home.

    Novelty/Originality of this study: This study proposes the Tri-Axis Model (Model Tri-Poros), which links curricular infusion, transformative pedagogy, and an ecological habituation ecosystem. The model indicates an uneven distribution of values across curriculum documents, the embedding of values in ritual as a pathway to habituation, and a disconnect beyond the school. Because it derives from a single case and relies on self-reported data, the model is presented as a proposition to be tested in other contexts.

  • How to cite

    [1]
    “Tri-Axis Model of Eco-Theology Integration in Islamic Religious Education: A Case Study of a Pesantren-Based Islamic Junior High School”, J. Pend. A. Isl. Ind, vol. 7, no. 5, pp. 329–348, Oct. 2026, doi: 10.37251/jpaii.v7i5.3915.

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    35. Translation: Anas (may Allah be pleased with him) said: The Prophet (peace be upon him) used to wash, or to bathe, with one ṣāʿ up to five mud of water, and to perform ablution with one mud.
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    37. عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَوَضَّأُ بِالْمُدِّ، وَيَغْتَسِلُ بِالصَّاعِ إِلَى خَمْسَةِ أَمْدَادٍ
    38. Translation: Anas (may Allah be pleased with him) said: The Prophet (peace be upon him) used to perform ablution with one mud and to bathe with one ṣāʿ up to five mud of water.
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    41. Translation: So set your face upright toward the religion, in accordance with the fiṭrah of Allah upon which He created humankind. There is no change in the creation of Allah. That is the upright religion, but most people do not know.
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    43. عَنْ أَبِي مَالِكٍ الْأَشْعَرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «الطُّهُورُ شَطْرُ الْإِيمَانِ»
    44. Translation: Abu Malik al-Ashʿarī (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: “Purification is half of faith.”
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    46. ﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيَاتٍ لِّأُولِي الْأَلْبَابِ ﴿١٩٠﴾ الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ﴾ ﴿١٩١﴾
    47. Translation: Indeed, in the creation of the heavens and the earth and the alternation of night and day there are signs for people of understanding (190), who remember Allah while standing, sitting, and lying on their sides, and who reflect on the creation of the heavens and the earth: “Our Lord, You did not create all this in vain; glory be to You, so protect us from the punishment of the Fire” (191).
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    52. ﴿وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ قَالُوا أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ﴾
    53. Translation: And (remember) when your Lord said to the angels, “Indeed, I am going to place a khalīfah on the earth.” They said, “Will You place on it one who will cause corruption therein and shed blood, while we exalt You with praise and sanctify You?” He said, “Indeed, I know that which you do not know.”
    54. [40] Al-Qur’an, Surah Hūd (11), verse 61.
    55. ﴿وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَالِحًا ۚ قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُ ۖ هُوَ أَنشَأَكُم مِّنَ الْأَرْضِ وَاسْتَعْمَرَكُمْ فِيهَا فَاسْتَغْفِرُوهُ ثُمَّ تُوبُوا إِلَيْهِ ۚ إِنَّ رَبِّي قَرِيبٌ مُّجِيبٌ﴾
    56. Translation: And to Thamūd (We sent) their brother Ṣāliḥ. He said, “O my people, worship Allah; you have no deity other than Him. He created you from the earth and made you those who make it flourish, so seek His forgiveness and then repent to Him. Indeed, my Lord is near and responsive.”
    57. [41] Al-Qur’an, Surah al-Aʿrāf (7), verse 31.
    58. ﴿يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ﴾
    59. Translation: O children of Adam, take your adornment at every (entry into a) mosque, and eat and drink, but do not be excessive. Indeed, He does not like those who are excessive.
    60. [42] Al-Qur’an, Surah al-Aḥzāb (33), verse 21.
    61. ﴿لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا﴾
    62. Translation: Indeed, in the Messenger of Allah you have an excellent example for whoever hopes for (the pleasure of) Allah and the Last Day and remembers Allah often.