Amid the growing coalescence between the religion and ecology movement, religion and science, spirituality and ecology, the voice of Muslim thinking that care for the earth and its people is rising. While the Islamic position on the environment is not well-represented in the eco-theology discourse, it advances an environmental imaginary which shows how faith can be harnessed as a movement for social change. This article will draw upon field research which synthesized the Islamic ecological spirituality (eco-spirituality) from sacred texts, traditions, and contemporary thought, and illustrated how this spirituality is enlivened in the educational landscape of Islam. Knowledge of the relationship between human beings and the natural world, of the function upon which the nature was created, and of the function right living, is essential in this educational project, and the global eco-Islamic movement toward the eco-friendly community to environment. Despite the manifestation of environmental education activities in educational establishment, which are generally patterned Islamic education today is not representative of the holistic, integrated, and comprehensive educational philosophy of Islam. As contemporary world today, such as the environmental question, act as an impetus to encourages, to develop even to build a pedagogy which endeavours to be true to the religious traditions, values, and ethics of Islam, while also displaying the transformation of Islamic faith. Of course, many of them based their life, and lifestyle decisions on the teachings of Islam, and are showing the relevance of traditional resources and greatest life challenges facing humanity today; namely "save our nature".

This study seeks to manifest the factors in strengthening and improving the fundamental concepts of human relations in Islamic banking including motivation, concepts and perceptions of individuals, power, decision-making, communication, leadership, mentality, social environment, individual differences, and human dignity. They are scrutinized in Islamic financial institutions in Indonesia. This quantitative study employed a non-experimental approach. 38 Islamic financial institutions were involved as the representative sample. Data from the questionnaire were analyzed using factor analysis to reduce the data by summarizing several factors and renaming them as new factors. Verification using factor analysis with correlation matrix showed that the human dignity provides a significant relationship to all factors in human relations in Islam with a significance of 0.05. All factors were found valid with the highest validity of 0.802 (human dignity). The results of the reduction factor brought up three new factors social, psychological, and leadership factors. This study proves that the essential components to strengthen and improve human relations in Islamic banking are implementing and improving social, psychological, and leadership aspects.

No abstract

This study explores the dynamics of multiculturalism in Singkawang, the most tolerant city in Indonesia. It surprises every scholar studying conflicts as the city can adequately manage conflicts. It was evidenced by the cessation of the deadly conflict, the Sambas 1999 in the city, and by the establishment of ethnocultural groups inherited since the Dutch colonialism that generated pseudo-multiculturalism, in which all ethnic and religious communities have been tolerant but exclusive and fragile to conflict. Fortunately, as the champ of economic but socio-political competition, the Chinese have an ancestral tradition of sharing their wealth considerably. This is with no regard to either the profane or sacred places or their Muslim counterparts' social or ritual activities. Supposedly, instead of refusing "infidelity" contributions, local ulama appreciate and, in return, struggle to promote the substitution of pejorative calls of Chinese with Tionghoa. In conclusion, theoretically, economic welfare is the mayonnaise poured over Singkawang's "Salad Bowls," maintaining its conducive but pseudo-multiculturalism.

Purpose — This study investigates the relationship between commercial and social activities in Indonesian Islamic banks.Method — This study employed a Panel Vector Error Correction Model (PVAR) model with Impulse Response Function (I.R.F), Variance Decomposition (V.D.C), and Granger Causality. Observations were conducted from 2010 to 2020 on eight Islamic banks in Indonesia, representing 72.72 percent of the total Islamic banking population in Indonesia. The collecting of data pertains to the yearly financial report. Social activities are based on the amount of zakat fund distribution (ZKT) and benevolence fund distribution (DKB). Commercial activities are based on Islamic banking financial ratios that are proxied by Return on Assets (ROA), Financing to Deposit Ratio (FDR), and Non-Performing Financing (NPF).Result — The results showed that social activities in Indonesian Islamic banks are influenced by their commercial activities, but it does not apply vice versa. In other words, there is a one-way relationship between commercial and social activities in Indonesian Islamic banks.Contribution — This study contributes by studying the relationship between commercial and social activities by using the PVAR model with the analysis of Impulse Response Function (I.R.F), Variance Decomposition (V.D.C), and Granger Causality which so far have not been explored.