No abstract

Religious theology was developed to build a movement to respond to environmental conservation based on Islam (eco-Islam). It is an effort to realize an integral awareness in instilling ethics, particularly in the perspective of da’wah based on environmental preservation, and has a vision of positive education in response to the current environmental crisis and problems. Consequently, this qualitative study employed documentation methods, using books, scientific journals, and websites for data collection. The content analysis was used to capture the meaning and involved three stages; first, an inventory of texts relevant to various literature topics. The second stage was the process and context of understanding in observing the world of texts and writers with different socio-cultural and scientific backgrounds. At the same time, the third was analysis, involving the construction of text meanings by considering the context. The results show that 1) the principles of da’wah Qur’aniyah (da’wah in the Koran) as a value base in ecofriendly theology (ecotheology) are, first, the essence of a believer in the belief that Allah is the first creator of the environment. Second, there are three pillars of faith in development: belief in the necessity, humans are creatures of development, and true development the sustainability. Third, caring for the environment is part of faith 2) Gender insight in conservation-based da’wah ecotheology specifies that every individual has a balance of feminine and masculine characters in them. 3) Proactive ecospirituality as the objectification of environmentally friendly da’wah is human behavior in interacting with the environment determined by theological and ideological awareness.

Sunnatullah is one of the terms appearing in the Qur’an. It is appropriate that there is no contention in achieving its meaning, as is the case of expressive terms such as the word women and people and others. It is often the problem and disturbance in the difference between Sunnah Ilâhiyyah Ijtimâ’iyyah and Sunnah Kauniyyah Thobî’iyyah. So, the difference between them must be made. And this research clearly reveals that difference. This research used the method of analysis and comparison, as this analyzes what is in Tafsîr Al-Manar by Muhammad Rashid Ridha and in Tafsîr Al-Jawâhir by Tantawi Jauhari. This research also compares Sunnah Ilâhiyyah Ijtimâ’iyyah and Sunnah Thobî’iyyah until the difference between them is clear.This research results that Sunnah Ilâhiyyah Ijtimâ’iyyah relates to the human being only in terms of their intention, and Sunnah Kauniyyah Thobî’iyyah is not related to their willing, but rather the provisions of cosmic bodies and natures. Sunnah Ilâhiyyah Ijtimâ’iyyah appears on Tafsîr al-Mannâr by M Rasyid Ridha, and Sunnah Kauniyyah Thobî’iyyah appears on Tafsîr al-Jawâhir by Tantawi Jauhari. The benefit of this research is realizing the reality of the difference between both of them and their effect on Tafsîr al-Mannâr in relation to Sunnah Ilâhiyyah Ijtimâ’iyyah and Tafsîr al-Jawâhir in relation to Sunnah Kauniyyah Thobî’iyyah.

Sexual Abuse against Women (SAAW) has increased, but existing norms have not been able to minimize it. There are differing perspectives between feminist thinking and intellectualist interpretation of the causes of SAAW. This study aims to determine the causes of SAAW in the Ash-Shabuny Tafsir and the Australian ulama's perceptions of its interpretation. This study combined library and field studies with thematic methods. The results showed that Ash-Shabuny's thinking about the causes of SAAW was different from the Textualist and Liberalist Mufassirin. Ash-Shabuny blamed both women and men in the case of SAAW. According to him, the causes of SAAW are: women do not cover their aurat; men and women do ikhtilath, and they both enter people's homes without permission. This view is shared by Fundamentalist Australian Ulama who tends to blame women. In contrast, according to the Australian Ulama Moderate and Liberal, SAAW is caused by the values in society and weak law enforcement.

This research aims to examine and understand cases of sexual violence that befell the Prophet Joseph that was recorded in the verses of the Quran. The Prophet Joseph as a survivor of sexual violence suffered from verbal sexual harassment, attempted rape compulsion, and victim-blaming. The data is obtained by library research and analyzed using the socio-historical approach and qirā’ah mubādalah to analyze the method. The research results indicate that men and women must create a safe space of sexual violence and avoid destructive actions. The Prophet Joseph's strategic move came out of the circle of sexual violence and became a survivor by implementing the unity of God's values in various conditions.