Eco Islamic Education and Its Contribution to Sustainable Development Goals in Muhammadiyah Boarding Schools of South Sulawesi

Eco Islamic Education and Its Contribution to Sustainable Development Goals in Muhammadiyah Boarding Schools of South Sulawesi | Research Square window.SnipcartSettings = { analytics: { enabled: false } }; (function() { var accessVector = localStorage.getItem('access_vector') || ''; window.dataLayer = window.dataLayer || []; if (accessVector) { window.dataLayer.push({ user: { profile: { profileInfo: { snid: accessVector } } } }); } })(); (function(w,d,s,l,i){w[l]=w[l]||[];w[l].push({'gtm.start':new Date().getTime(),event:'gtm.js'});var f=d.getElementsByTagName(s)[0],j=d.createElement(s),dl=l!='dataLayer'?'&l='+l:'';j.async=true;j.src='https://www.googletagmanager.com/gtm.js?id='+i+dl;f.parentNode.insertBefore(j,f);})(window,document,'script','dataLayer','GTM-K279D39R'); Browse Preprints In Review Journals COVID-19 Preprints AJE Video Bytes Research Tools Research Promotion AJE Professional Editing AJE Rubriq About Preprint Platform In Review Editorial Policies Our Team Advisory Board Help Center Sign In Submit a Preprint Cite Share Download PDF Research Article Eco Islamic Education and Its Contribution to Sustainable Development Goals in Muhammadiyah Boarding Schools of South Sulawesi Ferdinan Ferdinan, Abdillah Abdillah, Abd Rahman Rahman, Abd Rahman Battiar This is a preprint; it has not been peer reviewed by a journal. https://doi.org/ 10.21203/rs.3.rs-7968811/v1 This work is licensed under a CC BY 4.0 License Status: Published Journal Publication published 29 Jan, 2026 Read the published version in Discover Sustainability → Version 1 posted 10 You are reading this latest preprint version Abstract Islamic boarding schools in Indonesia offer a strategic setting to mainstream sustainability by integrating theological values into teaching and school culture. This study analyzes the design and implementation of eco-Islamic education across three Muhammadiyah boarding schools in South Sulawesi and examines their contributions to the Sustainable Development Goals, particularly quality education, climate action, and partnerships. We employ mixed methods combining structured observations, five-point Likert assessments across five dimensions (eco-education concepts and practices, Islamic value internalization, curriculum and program innovation, SDG contributions, and a conceptual model of eco-education), in-depth interviews, field notes, and policy document review. Descriptive statistics and between-group tests (one-way ANOVA and Kruskal–Wallis) indicate significant differences in implementation levels, with Hisbul Wathan scoring highest, Balebo high, and Jauh Pandang at an early stage. Thematic analysis highlights mechanisms linking faith–knowledge–action, institutional values and leadership, eco-curriculum and policy, role-modeling and habituation, and SDG-oriented partnerships. We propose a replicable conceptual model that connects Islamic theological principles tawazun (balance), amanah (stewardship), and khalifah (vicegerency) to green curriculum transformation, eco-friendly operations, and measurable SDG contributions. Findings inform policy and program design for faith-based schooling systems seeking to align spiritual formation with sustainability outcomes. Eco Islamic education Islamic boarding schools green curriculum Sustainable Development Goals climate action community partnerships Figures Figure 1 Figure 2 1. Introduction The current global environmental crisis has become one of the most urgent issues in modern human civilization. The phenomena of climate change, ecosystem degradation, and the decline of moral quality in environmental management demand the presence of an educational system that not only transfers knowledge but also cultivates ecological awareness and spiritual responsibility toward the Earth. In this context, Islamic education holds great potential to make a significant contribution to sustainable development by instilling theological values of balance ( tawazun ), responsibility ( amanah ), and human leadership on Earth ( khalifah fi al-ardh ). This comprehensive model promotes a balanced moral and spiritual character based on the Qur’an and the Sunnah [1], [2]. This comprehensive model promotes a balanced moral and spiritual character based on the Qur’an and the Sunnah [3], [4]. The current global environmental crisis has become one of the most urgent issues in modern human civilization. The phenomena of climate change, ecosystem degradation, and the decline of moral quality in environmental management demand the presence of an educational system that not only transfers knowledge but also shapes ecological awareness and spiritual responsibility toward the Earth. In this context, Islamic education has great potential to make a significant contribution to sustainable development by instilling theological values of balance ( tawazun ), responsibility ( amanah ), and human leadership on Earth ( khalifah fi al-ardh ). This comprehensive model promotes a balanced moral-spiritual character based on the Qur’an and Sunnah [1], [2]. This comprehensive model promotes a balanced moral-spiritual character based on the Qur’an and Sunnah [3], [4] The concept of ecology-based Islamic education is rooted in the tauhid perspective, which places humans as an integral part of Allah SWT’s creation, not as absolute rulers over nature. This approach emphasizes the ethical and spiritual dimensions of environmental management, so that learning is not only oriented toward the cognitive aspect but also moral and social aspects [5]; [6].. Character education and environmental preservation have become important focuses in building a socially and environmentally responsible generation. Islamic boarding schools, as Islamic educational institutions, apply an integrated holistic approach within their curriculum [7] [8]. These principles are in line with the global agenda of the Sustainable Development Goals (SDGs), particularly SDG 4 on quality education, SDG 13 on climate action, and SDG 17 on partnerships for sustainable development. Within this framework, Islamic education can play a role as an instrument of social change that fosters faith-based ecological awareness ( eco-Islamic consciousness ). The Islamic environment that supports student learning is designed to create a harmonious relationship between religious education, morality, and environmental awareness [9]. These value-based programs provide a foundation for Islamic boarding schools ( pesantren ) to produce a generation that is not only of noble character but also possesses ecological responsibility [10]. Integrating environmental education into the curriculum requires strategies such as project-based learning, interdisciplinary approaches, teacher training, curriculum revision, and community involvement [11]. This step builds students’ understanding of ecology, environmental awareness, and sustainability responsibility [12], [13]. Character education and environmental preservation have become important focuses in building a generation that is socially and environmentally responsible. Islamic boarding schools, as Islamic educational institutions, apply an integrated holistic approach within their curriculum [7], [8]. The Islamic environment that supports student learning is designed to create a harmonious relationship between religious education, morality, and environmental awareness [14]. These value-based programs provide a foundation for Islamic boarding schools to produce a generation that is not only of superior character but also has ecological responsibility [15], [16]. Integrating environmental education into the curriculum requires strategies such as project-based learning, interdisciplinary approaches, teacher training, curriculum revision, and community involvement [17]. This step builds students’ understanding of ecology, environmental awareness, and sustainability responsibility [18], [19]. Islamic boarding schools ( pesantren ), as the oldest Islamic educational institutions in Indonesia, have a strategic position in supporting the implementation of sustainable education. The educational model that emphasizes the balance between knowledge, practice, and morality makes pesantren an ideal ecosystem for the internalization of ecological values. The concept of the eco-pesantren (green pesantren) has now developed as a form of innovation in Islamic education that integrates religious teachings with environmental conservation practices [20], [21]. Programs such as reforestation, waste management, water conservation, and organic farming are tangible manifestations of Islamic teachings in preserving the earth ( hifz al-bi’ah ). However, various studies show that the implementation of ecology-based Islamic education in pesantren is still uneven. Some pesantren have developed integrated green curricula, while others are still at the initiation stage and do not yet have systematic institutional policies [22]. The main challenges lie in limited human resources, lack of teacher training, and the absence of a comprehensive curriculum model that connects spiritual and ecological dimensions. As a result, environmental education in pesantren often remains incidental and has not yet become part of a formal, measurable, and sustainable learning system. In this context, Muhammadiyah boarding schools in South Sulawesi offer a model of Islamic education that is potential to be studied more deeply. As institutions that combine the mission of dakwah and modern education, Muhammadiyah boarding schools have an institutional structure that is adaptive to curriculum innovation. Scientific investigations of curriculum models that effectively combine Islamic character education with environmental sustainability are still limited, especially those relevant to Generation Z and Alpha youth who require innovative and experiential learning strategies [14], [23], [24]. Without a deliberate and strategic curriculum development approach, pesantren risk losing the opportunity to cultivate students who are both spiritually devout and environmentally conscious. Amid the environmental crisis, pesantren are increasingly regarded as important agents for advancing environmental awareness alongside religious values [25], [26]. Based on these conditions, this study aims to comprehensively analyze the concepts and practices of ecology-based Islamic education in Muhammadiyah boarding schools in South Sulawesi, assess the level of its implementation, and identify its contributions to the achievement of the Sustainable Development Goals (SDGs). In addition, this research seeks to develop a conceptual model of sustainable Islamic education that can be replicated by other Islamic educational institutions in Indonesia and the wider Islamic world. Thus, this study provides both theoretical and practical contributions to the literature on Islamic education and global sustainability. Theoretically, this research expands the study of eco-Islamic education as a new approach within the framework of Education for Sustainable Development (ESD). Practically, the findings are expected to serve as a reference for policymakers, pesantren administrators, and educators in designing green curricula grounded in the Islamic values of rahmatan lil-‘alamin (a mercy to all creation). 2. Theoretical Framework and Conceptual Model 2.1 The Theoretical Foundation of Ecology-Based Islamic Education Ecology-based Islamic education is an approach that places religious values as the foundation for shaping ecological awareness. Theologically, Islam views humans as khalifah fi al-ardh (vicegerents of Allah on earth) who hold a moral responsibility to maintain the balance of nature (Qur’an, Surah Al-Baqarah: 30). In the context of education, this requires a curriculum that not only imparts cognitive knowledge but also cultivates ethical and spiritual awareness toward the environment [7]. This approach aligns with the paradigm of Education for Sustainable Development (ESD) developed by UNESCO, which emphasizes interdisciplinary and value-based learning to build sustainability awareness. However, Islamic education adds a transcendental dimension, where environmental preservation is regarded as an act of worship and a manifestation of faith. This perspective is known as eco-Islamic education or Islamic ecological pedagogy , which integrates spiritual, moral, and scientific values into a unified, holistic learning system [6], [20]. The concept of eco-pesantren (green Islamic boarding school) emerges as a concrete manifestation of this idea. Eco-pesantren integrates Islamic teachings with environmental conservation practices through waste management, energy conservation, reforestation, and organic farming [27], [21]. Principles such as tawazun (balance), amanah (responsibility), and ihsan (benevolence) serve as the foundation for internalizing ecological values within learning activities, worship, and the daily lives of the students [22]. 2.2 Conceptual Framework: Integration of Islamic Values and the SDGs Agenda The integration of Islamic values into sustainable education is directly related to the objectives of the Sustainable Development Goals (SDGs). SDG 4 emphasizes the importance of inclusive and quality education, while SDG 13 highlights action against climate change, and SDG 17 underscores cross-institutional collaboration. These three goals intersect with the principles of maqāṣid al-sharī‘ah , namely the preservation of religion ( ḥifẓ al-dīn ), life ( ḥifẓ al-nafs ), intellect ( ḥifẓ al-‘aql ), lineage ( ḥifẓ al-nasl ), and property ( ḥifẓ al-māl ), which have now been expanded to include the preservation of the environment ( ḥifẓ al-bī’ah ) [28]. The conceptual framework of this study assumes that the integration of Islamic values into the pesantren curriculum can enhance students’ ecological awareness and behavior. This process occurs through three main mechanisms: Value Internalization, namely the inculcation of religious principles that foster a sense of responsibility toward the environment. Curriculum Transformation, which refers to the development of learning materials and activities that connect modern scientific knowledge with Islamic ethics. Cultural Implementation, which involves habituation and exemplary practices within pesantren life, such as cleanliness, reforestation, and efficient use of resources. Thus, the pesantren curriculum functions not only as an academic instrument but also as a value system that shapes socio-ecological behavior. This process creates a balance between faith, knowledge, and action establishing pesantren as centers of sustainable Islamic education that align with the SDGs agenda. 2.3 Conceptual Model of the Study Based on the results of the literature review and empirical observations, this study proposes a conceptual model of “Integration of Islamic Values in the Ecology-Based Education of Pesantren”, as described below: (1) Islamic Values ( tawazun , amanah , khalifah fi al-ardh ), (2) Ecology-Based Curriculum Transformation ( eco-Islamic curriculum design ), (3) Educational Practices and Pesantren Culture ( eco-friendly practices, green behavior, and spiritual-based sustainability ), (4) Contributions to the SDGs (SDG 4, SDG 13, SDG 17). This model emphasizes that the success of ecology-based Islamic education greatly depends on the synergy among spiritual vision, institutional policies, and participatory learning strategies. When Islamic values are internalized within the educational system, pesantren will not only produce pious graduates but also eco-literate Muslims a generation of knowledgeable, ethical, and empowered Muslims dedicated to sustaining the earth’s well-being. 3. Research Methodology 3.1 Research Design and Methodological Innovation This study employs a mixed-method sequential exploratory design that integrates quantitative validation with qualitative interpretation to generate a novel hybrid assessment model for evaluating eco-Islamic education performance in faith-based institutions. Unlike conventional environmental education studies that focus solely on ecological literacy or behavioral outcomes, this research introduces the Eco-Islamic Education Assessment Framework (EIEAF) a method that operationalizes theological concepts ( tawazun , amanah , and khalifah fi al-ardh ) into measurable indicators of sustainability practice. The EIEAF framework consists of five dimensions (1) eco-education concepts and practices, (2) Islamic value internalization, (3) curriculum and program innovation, (4) SDG contributions, and (5) the conceptual model of eco-education each rated on a five-point Likert scale (1–5) . This framework was developed and refined through Delphi-based expert validation involving scholars of Islamic education, sustainability science, and pedagogy. The integration of spiritual, behavioral, and policy-based indicators constitutes a methodological advancement over prior sustainability models that treat religious and ecological variables separately. 3.2 Sites and Sampling Procedure The empirical testing of the model was conducted in three Muhammadiyah boarding schools representing diverse institutional ecosystems: a. Darul Arqam Muhammadiyah Balebo (Luwu Utara) – emphasizing community-based and agricultural sustainability learning; b. Jauh Pandang Muhammadiyah (Luwu) – focusing on environmental awareness and cleanliness programs; c. Hisbul Wathan Muhammadiyah (Gowa) – pioneering an integrated eco-pesantren system and the Fiqh al-Bi’ah curriculum. A purposive sampling strategy was used to select institutions demonstrating ongoing ecological and curricular innovations. A total of 33 participants were involved, including pesantren leaders, teachers, and senior students directly engaged in environmental education. 3.3 Data Collection Instruments and Procedures Three data-gathering techniques were employed to ensure methodological triangulation: a. Structured Observation , using the EIEAF indicators to quantify observable environmental education practices and institutional policies; b. In-depth Semi-Structured Interviews , aimed at eliciting participants’ perceptions of Islamic value integration and sustainability leadership; c. Document Analysis , covering institutional policies, curricular blueprints, and program reports. The observation and interview instruments were validated for content and construct reliability by three independent experts, producing a Cronbach’s Alpha coefficient of 0.87 , indicating strong internal consistency. 3.4 Data Analysis and Validation Quantitative data were analyzed using both descriptive and inferential statistics . Descriptive analysis provided mean scores and categorical patterns of ecological education implementation. To evaluate cross-institutional variation, One-Way ANOVA and Kruskal–Wallis non-parametric tests were performed, yielding significant results ( Fhitung = 126.6 > Ftabel = 3.89; Hhitung = 11.26 > χ²tabel = 5.99 ). Qualitative data were processed through thematic analysis using a grounded approach involving coding, categorizing interpreting , to uncover the underlying mechanisms of value internalization and institutional transformation. The combined analysis enabled the development and empirical validation of the EIEAF model, demonstrating its applicability in capturing the multi-dimensional nature of eco-Islamic education. 3.5 Ethical Standards and Replicability Ethical clearance was granted by the Ethics Committee of Universitas Muhammadiyah Makassar ,and informed consent was obtained from all participants. The methodological framework and instruments are fully documented and available upon request to facilitate replication and adaptation in other contexts, including comparative studies of Islamic and non-Islamic sustainability education systems. This tested methodological innovation, the EIEAF, provides a replicable tool for quantifying and interpreting the integration of faith-based ecological values within educational institutions. It advances the current research frontier by offering a transdisciplinary bridge between theology, pedagogy, and sustainability science , suitable for broader application in cross-cultural and policy-driven sustainability studies. 4. Results and Discussion 4.1 Research Findings a. Descriptive Data Analysis This study analyzed five main dimensions of ecology-based Islamic education in three Muhammadiyah boarding schools in South Sulawesi, namely Darul Arqam Muhammadiyah Balebo Boarding School (Luwu Utara Regency) , Jauh Pandang Muhammadiyah Boarding School (Luwu Regency) , and Hisbul Wathan Muhammadiyah Boarding School (Gowa Regency) . Data were obtained through structured observations and in-depth interviews, then analyzed using descriptive statistical methods based on a five-point Likert scale (1–5) . In general, the results indicate that the three pesantren exhibit different levels of implementation of ecology-based Islamic education. Hisbul Wathan demonstrated the highest scores across all dimensions, followed by Balebo in the high category, and Jauh Pandang in the moderate category. This variation illustrates differences in institutional readiness and the strategies used to implement Islamic values and ecological awareness within each pesantren. Table 1 Average Scores for Each Research Focus Research Focus Balebo Jauh Pandang Hisbul Wathan Regional Average Concepts & Practices of Ecological Education 4.00 2.75 5.00 3.92 Internalization of Islamic Values 3.75 3.25 5.00 4.00 Curriculum & Program Innovation 3.75 2.25 5.00 3.67 Contribution to the SDGs 4.25 2.75 5.00 4.00 Conceptual Model of Ecological Education 3.50 2.00 5.00 3.50 The research findings indicate variations in the level of implementation of ecology-based Islamic education across the three Muhammadiyah boarding schools in South Sulawesi, namely Darul Arqam Balebo (Luwu Utara), Jauh Pandang (Luwu), and Hisbul Wathan (Gowa). Quantitative data analysis shows that the integration of Islamic values and environmental sustainability principles has been applied at different levels. Hisbul Wathan Muhammadiyah Boarding School in Gowa ranked the highest with an average score of 5.00 (very high category) . This pesantren has integrated the concept of eco-pesantren into its curriculum system through learning programs such as Fiqh al-Bi’ah , the Zero Waste Santri Movement , and eco-charity activities involving the surrounding community. These programs not only foster ecological awareness among students but also shape environmentally conscious behavior that becomes internalized in their worship and daily practices. Darul Arqam Balebo Boarding School achieved an average score of 4.50 (high category) . This pesantren focuses on community-based educational practices through initiatives such as the Qur’anic Garden , Green Friday , and water conservation programs based on productive waqf . Although not yet fully integrated into the formal curriculum, these activities have successfully instilled environmental responsibility as part of amal saleh (righteous deeds). Pesantren Jauh Pandang Muhammadiyah showed an average score of 3,75 (moderate category) . The implementation of ecological values is still partial, limited to environmental cleanliness activities and weekly reforestation without the support of policy documents or an official curriculum. However, the existence of environmental habituation initiatives driven by teachers and students indicates an initial awareness toward green education. The One-Way ANOVA test produced a value of Fhitung = 126,6 > Ftabel = 3,89 (α = 0,05) and the Kruskal–Wallis test resulted in Hhitung = 11,26 > χ²tabel = 5,99 , indicating significant differences among the three pesantren in implementing ecology-based Islamic education. These results suggest that leadership factors, institutional policies, and teacher training are important determinants in the successful integration of Islamic values and ecological awareness within pesantren. b. Visualization of Data and Implementation Pattern Analysis Picture 1 Bar Char Comparison of Five Research Focusws Among Muhammadiyah Boarding Schooss in South Sulawesi The bar chart illustrates the differences in implementation levels among the three Muhammadiyah boarding schools in South Sulawesi. Hisbul Wathan achieved the maximum score (5,00) across all focus areas, demonstrating consistency and depth in the integration of Islamic values and environmental sustainability principles. Balebo showed high average scores, particularly in practical learning activities and contributions to the SDGs, while Jauh Pandang exhibited lower variations, especially in curriculum innovation and conceptual model dimensions. This visualization clearly highlights the varying stages of eco-Islamic education implementation: Hisbul Wathan represents the advanced stage of an eco-pesantren model, Balebo reflects a developing stage with strong community engagement, and Jauh Pandang remains in the early phase of integrating environmental education within its institutional framework. Figure 2 Profiling Ecology-Based Islamic Education per Pesantran c. Radar Chart of Pesantren Profile The radar chart illustrates the profile of ecology-based education implementation: 1) Hisbul Wathan (Gowa) forms an ideal pattern with perfect scores across all focuses, reflecting the integration of faith (iman) , knowledge (ilmu) , and action (amal) in all educational, social, and environmental activities. 2) Balebo (Luwu Utara) shows a balanced profile, with strengths in field practices and student participation, although formal policy reinforcement is still needed. 3) Jauh Pandang (Luwu) presents a partial pattern, where ecological values are applied only in routine activities and have not yet become an integrated part of the curriculum and institutional vision. The radar chart depicts the profile of ecology-based education implementation across the three pesantren. Hisbul Wathan forms a perfectly rounded pattern, representing harmony between faith, knowledge, and environmental action in all pesantren activities. Balebo demonstrates an almost balanced profile but not yet comprehensive, as ecological values have not been fully internalized into formal policies. Jauh Pandang , meanwhile, displays a partial profile limited to cleanliness and waste management activities. d. Thematic and Conceptual Analysis Based on the results of interviews and observations, five main themes were identified that describe the practice of ecology-based Islamic education in Muhammadiyah boarding schools: 1) Integration of Faith, Knowledge, and Environmental Action All three pesantren instill teachings about balance ( tawazun ) and responsibility toward the earth ( amanah ), which are linked to Qur’anic verses and Hadiths on environmental preservation. Learning takes place not only in classrooms but also through direct practices such as reforestation, educational gardens, and waste management. 2) Institutional Value System and Visionary Leadership Pesantren leaders play a crucial role as drivers of green policy implementation. For instance, Hisbul Wathan Boarding School has adopted the Green Islamic School 2030 vision, emphasizing the development of an ecological curriculum based on Islamic teachings. 3) Ecology-Oriented Curriculum and Policy Among the three, only Hisbul Wathan has formally established a green curriculum document. Balebo applies a participatory approach through field-based practices, while Jauh Pandang is still in the process of formulating its internal guidelines. 4) Education through Role Modeling and Habituation Students learn environmental values through the exemplary behavior of teachers and routine activities such as Clean Friday (Jumat Bersih) , Healthy Students (Santri Sehat) , and energy-saving practices. These habituation efforts strengthen the internalization of Islamic values into ecological behavior. 5) Contributions to the Achievement of the SDGs All three pesantren contribute directly to SDG 4 (Quality Education) , SDG 13 (Climate Action) , and SDG 17 (Partnerships for the Goals) . Collaboration between pesantren and organizations such as AMCF, Lazismu, and the Environmental Agency ( Dinas Lingkungan Hidup ) expands the long-term socio-ecological impact of their initiatives. 4.2 Discussion The integration of Islamic values into the pesantren curriculum has become increasingly relevant in today’s era of globalization. The moral challenges and environmental crises of modern society demand a comprehensive form of education that encompasses spiritual, intellectual, and social dimensions [6], [29]. In this context, Islamic character education in pesantren plays a vital role in shaping a generation that excels not only academically but also possesses social awareness and ecological responsibility. Values such as honesty, responsibility ( amanah ), and concern for the environment become essential components in both the learning process and the character formation of students [30], [31]. a. Integration of Faith, Knowledge, and Action Toward the Environment Findings from Darul Arqam Muhammadiyah Balebo Boarding School reinforce that an Islamic-based curriculum integrated with environmental principles can effectively shape students’ behavior. The students demonstrated increased religiosity, ethical discipline, and high ecological awareness. Programs such as Santri Go Green , the Zero Waste Movement , and waqf-based water conservation provide tangible evidence that the pesantren functions as a socio-ecological laboratory rooted in Islamic values. This approach aligns with the view that value-based spiritual education can cultivate environmental awareness as part of one’s devotion to God [32], [33] . Hisbul Wathan Muhammadiyah Boarding School in Gowa shows the strongest integration between Islamic values and sustainability principles through the implementation of the Fiqh al-Bi’ah curriculum and the Green Islamic School vision [22]. This finding is consistent with evidence showing that an Islamic-based environmental curriculum has a high level of feasibility—reaching approximately 92%—when designed using a problem-solving and experiential learning approach [22]. Meanwhile, Jauh Pandang Muhammadiyah Boarding School remains in the early stages but demonstrates progress through ecological routines such as tree planting and environmental cleanliness programs [28]. This pattern highlights the effectiveness of habituation and exemplification strategies in fostering ecological awareness and sustainable behavior within the school environment [34]. b. Learning Environment and the Role of Teachers in Shaping Ecological Character A holistic and spiritual learning environment in pesantren plays an essential role in shaping character, strengthening emotional development, and nurturing the moral growth of students [35], [36], [37]. The religious atmosphere and communal togetherness create emotional bonds that foster empathy, social concern, and love for nature. The relationship between teachers and students, grounded in compassion, reinforces socio-emotional competence rooted in Islamic teachings [38], [39] Teachers with high emotional intelligence play a significant role in creating a compassionate and contextual learning climate, especially when lessons are connected to Qur’anic and Hadith values concerning environmental preservation [40], [41] . Such pedagogical approaches foster eco-Islamic pedagogy , which unites cognitive, affective, and moral domains in the learning process [42]. Thus, pesantren are not merely religious institutions but also transformative spaces for cultivating ecological awareness and responsibility. c. Challenges in Implementing an Ecology-Based Curriculum Although showing positive development, the implementation of ecology-based Islamic education still faces several challenges. The main obstacles include the limited number of educators with interdisciplinary competence in both religious and environmental sciences, the lack of teacher training , and the absence of a consistent institutional policy system [43], [44], [45], [46]. In addition, aligning Islamic theological principles with the global sustainability framework requires an innovative curriculum design and long-term policy support . Without these strategic measures, ecological education practices in pesantren tend to be sporadic and rely more on individual initiatives rather than on an established institutional system. d. Strategic Opportunities in the Digital and Global Era Nevertheless, significant opportunities are emerging in the era of globalization and technological advancement. Pesantren can now adopt interdisciplinary approaches that integrate Islamic values with digital innovation, enabling environmental and religious learning to take place simultaneously and contextually [47], [48], [49], [50], [51]. Through digital platforms, teachers can integrate environmental education content with thematic Qur’anic interpretation and community-based projects. This participatory approach not only strengthens the capacity of Islamic educational institutions but also opens up opportunities for global collaboration . Pesantren can serve as strategic partners in achieving SDG 4 (Quality Education) , SDG 13 (Climate Action) , and SDG 17 (Partnerships for the Goals) . This demonstrates that pesantren are no longer merely traditional institutions but have evolved into agents of social and environmental transformation that are adaptive to contemporary challenges. e. Conceptual Implications and the Transformational Role of Pesantren Conceptually, the findings of this study strengthen the position of ecology-based Islamic education as a new paradigm within Education for Sustainable Development (ESD) that incorporates spiritual and ethical-religious dimensions. Islamic education views environmental preservation as an act of worship and a moral responsibility to Allah SWT. Thus, pesantren serve as centers for cultivating eco-literate Muslims — a generation of believers who are faithful, knowledgeable, and possess a high level of ecological awareness. In addition, the findings indicate that ecology-based Islamic education not only shapes the personality of students but also reinforces the role of pesantren as centers of community empowerment grounded in the values of tawhid and moral responsibility toward the Earth [28]. By integrating spiritual values with ecological action, Muhammadiyah boarding schools in South Sulawesi demonstrate that Islam holds great potential in realizing global sustainable development founded upon the principle of rahmatan lil-‘alamin — mercy for all creation. 5. Conclusion and Research Implications 5.1 Conclusion This study affirms that ecology-based Islamic education implemented in Muhammadiyah boarding schools in South Sulawesi makes a tangible contribution to the achievement of the Sustainable Development Goals (SDGs) , particularly SDG 4 (Quality Education) , SDG 13 (Climate Action) , and SDG 17 (Partnerships for the Goals) . The integration of Islamic values such as amanah (responsibility), tawazun (balance), and khalifah fi al-ardh (stewardship of the earth) has proven to be a strong foundation for shaping the ecological awareness of students and the pesantren community. Hisbul Wathan Muhammadiyah Boarding School in Gowa stands as the best example in implementing a green curriculum and Fiqh al-Bi’ah , followed by Darul Arqam Balebo , which excels in community-based environmental empowerment practices. Meanwhile, Jauh Pandang Muhammadiyah Boarding School represents the early stage of integrating ecological values into learning activities and pesantren culture. The variation in implementation levels is influenced by leadership vision, human resource readiness, and institutional policy support. The results of descriptive statistical analysis and comparative tests (ANOVA and Kruskal–Wallis) indicate significant differences in the implementation of ecology-based Islamic education among the pesantren. This reinforces the argument that successful implementation is highly influenced by structural and cultural factors , including leadership vision, habituation of Islamic values, and contextual as well as participatory curriculum integration. Therefore, ecology-based Islamic education not only produces intelligent and well-mannered students but also nurtures a generation of eco-literate Muslims —Muslims who are ecologically conscious, faithful, knowledgeable, and environmentally responsible as an expression of worship and moral duty to Allah SWT. 5.2 Theoretical and Practical Implications Theoretically, this study expands the concept of Education for Sustainable Development (ESD) by incorporating Islamic spirituality and divine ethics as its primary foundation. Ecology-based Islamic education can serve as a new conceptual model that unites three essential components: a. Islamic spiritual and moral values, b. Scientific and ecological approaches, and c. Social empowerment within the pesantren community. This model asserts that Islamic values can enrich the global sustainable education paradigm, which has often been dominated by secular and technocratic perspectives. Practically, the findings of this study provide a foundation for developing policy frameworks and curriculum innovations in Islamic educational institutions, particularly pesantren. The practical implications include: a. Integration of an Islamic green curriculum , emphasizing Fiqh al-Bi’ah , environmental ethics in the Qur’an and Hadith, and project-based social-ecological learning. b. Teacher training and institutional capacity building , enabling educators to balance the integration of religious and environmental sciences effectively. c. Development of pesantren as sustainability innovation centers , through programs such as eco-pesantren , waste management, water conservation, and renewable energy utilization. d. Global partnerships and digitalization of education , leveraging technology to expand international collaboration and disseminate best practices in Islamic ecological education. Moreover, this study opens opportunities for further research on Islamic value-based digital learning models to support Green Islamic Education . Future research could also focus on evaluating the long-term impact of green curriculum implementation on behavioral and cultural changes among students in promoting environmental stewardship. 6. Future Prospects The future of eco-Islamic education in Muhammadiyah boarding schools presents vast potential for theoretical innovation, institutional transformation, and global collaboration in sustainable education. Moving forward, pesantren must not only sustain the ecological awareness already developed but also transform it into a systemic model that can inspire other Islamic educational institutions across Indonesia and beyond. 6.1 Strengthening Green Islamic Curriculum Frameworks Future initiatives should focus on designing an integrated Green Islamic Curriculum (GIC) that embeds ecological ethics into all learning domains—from theology and fiqh to science and social studies. This framework should incorporate project-based learning , digital environmental literacy , and cross-disciplinary approaches that encourage critical, reflective, and action-oriented learning. The next step involves collaboration with national curriculum authorities and Islamic education councils to institutionalize eco-Islamic content as part of the official pesantren education system. 6.2 Digital Transformation and Smart Eco-Pesantren As digitalization accelerates, Smart Eco-Pesantren can emerge as a transformative model combining environmental education with technology-enhanced learning. Through virtual laboratories, green learning platforms, and mobile sustainability apps, pesantren can reach broader audiences while cultivating ecological consciousness in digital spaces. The adoption of artificial intelligence and virtual reality can further enable immersive environmental learning rooted in Qur’anic ethics. These innovations align with the Industry 5.0 paradigm , integrating human-centered technology with spiritual and ecological values. 6.3 Leadership Development and Institutional Sustainability Future growth depends on empowering pesantren leaders, teachers, and santri as eco-change agents who embody Islamic stewardship ( khalifah fi al-ardh ). Leadership development programs should be institutionalized, focusing on eco-leadership competencies , ethical governance, and sustainable management practices. Building endowment-based financial systems ( waqf produktif hijau ) can ensure long-term sustainability and independence in funding environmental education initiatives. 6.4 Global Collaboration and Policy Integration The global recognition of Islamic-based ecological education offers an opportunity for Muhammadiyah pesantren to become active contributors to international sustainability dialogues . Partnerships with UNESCO, UNEP, Islamic Development Bank (IsDB), and interfaith environmental movements can enhance research, policy advocacy, and resource sharing. Establishing an Eco-Islamic Education Consortium could facilitate joint projects, comparative research, and publication networks connecting pesantren across Southeast Asia and the broader Muslim world. 6.5 Future Research Directions Further empirical studies are needed to examine the long-term behavioral impact of eco-Islamic education on santri and communities, particularly concerning lifestyle transformation, carbon footprint reduction, and social responsibility. Future research can also explore how gender dynamics, socio-economic contexts, and local wisdom interact with Islamic ecological pedagogy. Developing quantitative indicators for eco-Islamic literacy will be crucial in evaluating progress toward achieving both the maqāṣid al-sharī‘ah and the Sustainable Development Goals (SDGs) . 6.6 Towards a Global Model of Islamic Environmental Pedagogy Ultimately, the integration of faith, knowledge, and ecological action ( iman–ilmu–amal bi’ah ) positions Muhammadiyah pesantren as pioneers in formulating a global model of Islamic environmental pedagogy . By aligning spiritual consciousness with sustainable practices, pesantren can contribute to shaping a civilization that embodies rahmatan lil-‘alamin —a mercy for all creation. The sustainability of humanity and the planet will depend on how well these institutions cultivate generations of Muslims who view protecting nature not merely as a duty but as an act of worship. Declarations Funding Statement This research did not receive any specific grant from funding agencies in the public, commercial, or not-for-profit sectors . The entire study was self-funded through collective contributions from the research team members affiliated with the Islamic Education and Sustainability Research Group, Universitas Muhammadiyah Makassar. The self-financing covered field observations, data collection, and the preparation of the research report conducted at three Muhammadiyah boarding schools in South Sulawesi, Indonesia. Data Availability The datasets generated and/or analyzed during the current study are not publicly available due to institutional confidentiality and participant privacy considerations. However, the data are available from the corresponding author upon reasonable request and with permission under the ethical research policy of Universitas Muhammadiyah Makassar. Ethics Approval The research protocol was reviewed and approved by the Ethics Committee of Universitas Muhammadiyah Makassar , in accordance with national research ethics standards and institutional guidelines governing educational and social research. Consent to Participate All pesantren leaders, teachers, and students involved in this study were fully informed about its purpose, procedures, and benefits. Written informed consent was voluntarily obtained from all participants prior to data collection. Participation was voluntary, anonymous, non-incentivized, and had no effect on students’ academic standing or institutional activities. Statement on Clinical Trials This study did not involve human clinical trials, biomedical testing, or any medical intervention. Therefore, ethical approval for clinical testing was not required and does not apply to this research. The study focused exclusively on educational processes, institutional practices, and qualitative observations within Muhammadiyah boarding schools. Consent to Publish Not applicable, as this study did not include personal data, identifiable information, or individual images of participants. Competing Interests The authors declare that there are no conflicts of interest regarding the conduct, authorship, or publication of this research. References W. Wargadinata, W. Wahidmurni, A. Abdussakir, E. N. Wahyuni, and I. Maimunah, “Alternative Education in the Global Era: Study of Alternative Models of Islamic Education in Tazkia International Islamic Boarding School Malang,” Libr. Philos. Pract. , vol. 2019, pp. 1–12, 2019, [Online]. Available: https://www.scopus.com/inward/record.uri?eid=2-s2.0-85100647348&partnerID=40&md5=b03111c17127409c27d41d8debf7c100 Z. Abidin, “Educational Management of Pesantren in Digital Era 4.0,” J. Pendidik. 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1","display":"","copyAsset":false,"role":"figure","size":255861,"visible":true,"origin":"","legend":"\u003cp\u003e\u003cstrong\u003ePicture \u003c/strong\u003e1 Bar Char Comparison of Five Research Focusws Among Muhammadiyah Boarding Schooss in South Sulawesi\u003c/p\u003e","description":"","filename":"floatimage1.png","url":"https://assets-eu.researchsquare.com/files/rs-7968811/v1/36716da5515c56106452cc2f.png"},{"id":97474689,"identity":"d4e371b7-7a29-443c-8504-e4b1009491a2","added_by":"auto","created_at":"2025-12-04 18:38:00","extension":"jpeg","order_by":2,"title":"Figure 2","display":"","copyAsset":false,"role":"figure","size":369957,"visible":true,"origin":"","legend":"\u003cp\u003e\u003cstrong\u003eFigure 2 \u003c/strong\u003eProfiling Ecology-Based Islamic Education per Pesantran\u003c/p\u003e","description":"","filename":"floatimage2.jpeg","url":"https://assets-eu.researchsquare.com/files/rs-7968811/v1/9d0dd0dcd0059970c3bdd0d9.jpeg"},{"id":101690672,"identity":"3e44d156-5943-4355-a693-5303734366c5","added_by":"auto","created_at":"2026-02-02 16:07:20","extension":"pdf","order_by":0,"title":"","display":"","copyAsset":false,"role":"manuscript-pdf","size":3739012,"visible":true,"origin":"","legend":"","description":"","filename":"manuscript.pdf","url":"https://assets-eu.researchsquare.com/files/rs-7968811/v1/d5c99ae6-c99a-4ba4-b348-17613e4b02b1.pdf"}],"financialInterests":"No competing interests reported.","formattedTitle":"Eco Islamic Education and Its Contribution to Sustainable Development Goals in Muhammadiyah Boarding Schools of South Sulawesi","fulltext":[{"header":"1. Introduction","content":"\u003cp\u003eThe current global environmental crisis has become one of the most urgent issues in modern human civilization. The phenomena of climate change, ecosystem degradation, and the decline of moral quality in environmental management demand the presence of an educational system that not only transfers knowledge but also cultivates ecological awareness and spiritual responsibility toward the Earth. In this context, Islamic education holds great potential to make a significant contribution to sustainable development by instilling theological values of balance (\u003cem\u003etawazun\u003c/em\u003e), responsibility (\u003cem\u003eamanah\u003c/em\u003e), and human leadership on Earth (\u003cem\u003ekhalifah fi al-ardh\u003c/em\u003e). This comprehensive model promotes a balanced moral and spiritual character based on the Qur\u0026rsquo;an and the Sunnah [1], [2]. This comprehensive model promotes a balanced moral and spiritual character based on the Qur\u0026rsquo;an and the Sunnah [3], [4].\u003c/p\u003e\u003cp\u003eThe current global environmental crisis has become one of the most urgent issues in modern human civilization. The phenomena of climate change, ecosystem degradation, and the decline of moral quality in environmental management demand the presence of an educational system that not only transfers knowledge but also shapes ecological awareness and spiritual responsibility toward the Earth. In this context, Islamic education has great potential to make a significant contribution to sustainable development by instilling theological values of balance (\u003cem\u003etawazun\u003c/em\u003e), responsibility (\u003cem\u003eamanah\u003c/em\u003e), and human leadership on Earth (\u003cem\u003ekhalifah fi al-ardh\u003c/em\u003e). This comprehensive model promotes a balanced moral-spiritual character based on the Qur\u0026rsquo;an and Sunnah [1], [2]. This comprehensive model promotes a balanced moral-spiritual character based on the Qur\u0026rsquo;an and Sunnah [3], [4]\u003c/p\u003e\u003cp\u003eThe concept of ecology-based Islamic education is rooted in the \u003cem\u003etauhid\u003c/em\u003e perspective, which places humans as an integral part of Allah SWT\u0026rsquo;s creation, not as absolute rulers over nature. This approach emphasizes the ethical and spiritual dimensions of environmental management, so that learning is not only oriented toward the cognitive aspect but also moral and social aspects [5]; [6].. Character education and environmental preservation have become important focuses in building a socially and environmentally responsible generation. Islamic boarding schools, as Islamic educational institutions, apply an integrated holistic approach within their curriculum [7] [8]. These principles are in line with the global agenda of the Sustainable Development Goals (SDGs), particularly SDG 4 on quality education, SDG 13 on climate action, and SDG 17 on partnerships for sustainable development. Within this framework, Islamic education can play a role as an instrument of social change that fosters faith-based ecological awareness (\u003cem\u003eeco-Islamic consciousness\u003c/em\u003e).\u003c/p\u003e\u003cp\u003eThe Islamic environment that supports student learning is designed to create a harmonious relationship between religious education, morality, and environmental awareness [9]. These value-based programs provide a foundation for Islamic boarding schools (\u003cem\u003epesantren\u003c/em\u003e) to produce a generation that is not only of noble character but also possesses ecological responsibility [10]. Integrating environmental education into the curriculum requires strategies such as project-based learning, interdisciplinary approaches, teacher training, curriculum revision, and community involvement [11]. This step builds students\u0026rsquo; understanding of ecology, environmental awareness, and sustainability responsibility [12], [13].\u003c/p\u003e\u003cp\u003eCharacter education and environmental preservation have become important focuses in building a generation that is socially and environmentally responsible. Islamic boarding schools, as Islamic educational institutions, apply an integrated holistic approach within their curriculum [7], [8]. The Islamic environment that supports student learning is designed to create a harmonious relationship between religious education, morality, and environmental awareness [14]. These value-based programs provide a foundation for Islamic boarding schools to produce a generation that is not only of superior character but also has ecological responsibility [15], [16]. Integrating environmental education into the curriculum requires strategies such as project-based learning, interdisciplinary approaches, teacher training, curriculum revision, and community involvement [17]. This step builds students\u0026rsquo; understanding of ecology, environmental awareness, and sustainability responsibility [18], [19].\u003c/p\u003e\u003cp\u003eIslamic boarding schools (\u003cem\u003epesantren\u003c/em\u003e), as the oldest Islamic educational institutions in Indonesia, have a strategic position in supporting the implementation of sustainable education. The educational model that emphasizes the balance between knowledge, practice, and morality makes pesantren an ideal ecosystem for the internalization of ecological values. The concept of the \u003cem\u003eeco-pesantren\u003c/em\u003e (green pesantren) has now developed as a form of innovation in Islamic education that integrates religious teachings with environmental conservation practices [20], [21]. Programs such as reforestation, waste management, water conservation, and organic farming are tangible manifestations of Islamic teachings in preserving the earth (\u003cem\u003ehifz al-bi\u0026rsquo;ah\u003c/em\u003e).\u003c/p\u003e\u003cp\u003eHowever, various studies show that the implementation of ecology-based Islamic education in pesantren is still uneven. Some pesantren have developed integrated green curricula, while others are still at the initiation stage and do not yet have systematic institutional policies [22]. The main challenges lie in limited human resources, lack of teacher training, and the absence of a comprehensive curriculum model that connects spiritual and ecological dimensions. As a result, environmental education in pesantren often remains incidental and has not yet become part of a formal, measurable, and sustainable learning system.\u003c/p\u003e\u003cp\u003eIn this context, Muhammadiyah boarding schools in South Sulawesi offer a model of Islamic education that is potential to be studied more deeply. As institutions that combine the mission of \u003cem\u003edakwah\u003c/em\u003e and modern education, Muhammadiyah boarding schools have an institutional structure that is adaptive to curriculum innovation. Scientific investigations of curriculum models that effectively combine Islamic character education with environmental sustainability are still limited, especially those relevant to Generation Z and Alpha youth who require innovative and experiential learning strategies [14], [23], [24]. Without a deliberate and strategic curriculum development approach, pesantren risk losing the opportunity to cultivate students who are both spiritually devout and environmentally conscious. Amid the environmental crisis, pesantren are increasingly regarded as important agents for advancing environmental awareness alongside religious values [25], [26].\u003c/p\u003e\u003cp\u003eBased on these conditions, this study aims to comprehensively analyze the concepts and practices of ecology-based Islamic education in Muhammadiyah boarding schools in South Sulawesi, assess the level of its implementation, and identify its contributions to the achievement of the Sustainable Development Goals (SDGs). In addition, this research seeks to develop a conceptual model of sustainable Islamic education that can be replicated by other Islamic educational institutions in Indonesia and the wider Islamic world.\u003c/p\u003e\u003cp\u003eThus, this study provides both theoretical and practical contributions to the literature on Islamic education and global sustainability. Theoretically, this research expands the study of \u003cem\u003eeco-Islamic education\u003c/em\u003e as a new approach within the framework of \u003cem\u003eEducation for Sustainable Development\u003c/em\u003e (ESD). Practically, the findings are expected to serve as a reference for policymakers, pesantren administrators, and educators in designing green curricula grounded in the Islamic values of \u003cem\u003erahmatan lil-\u0026lsquo;alamin\u003c/em\u003e (a mercy to all creation).\u003c/p\u003e"},{"header":"2. Theoretical Framework and Conceptual Model","content":"\u003cdiv id=\"Sec3\" class=\"Section2\"\u003e\u003ch2\u003e2.1 The Theoretical Foundation of Ecology-Based Islamic Education\u003c/h2\u003e\u003cp\u003eEcology-based Islamic education is an approach that places religious values as the foundation for shaping ecological awareness. Theologically, Islam views humans as \u003cem\u003ekhalifah fi al-ardh\u003c/em\u003e (vicegerents of Allah on earth) who hold a moral responsibility to maintain the balance of nature (Qur\u0026rsquo;an, Surah Al-Baqarah: 30). In the context of education, this requires a curriculum that not only imparts cognitive knowledge but also cultivates ethical and spiritual awareness toward the environment [7].\u003c/p\u003e\u003cp\u003eThis approach aligns with the paradigm of \u003cem\u003eEducation for Sustainable Development\u003c/em\u003e (ESD) developed by UNESCO, which emphasizes interdisciplinary and value-based learning to build sustainability awareness. However, Islamic education adds a transcendental dimension, where environmental preservation is regarded as an act of worship and a manifestation of faith. This perspective is known as \u003cem\u003eeco-Islamic education\u003c/em\u003e or \u003cem\u003eIslamic ecological pedagogy\u003c/em\u003e, which integrates spiritual, moral, and scientific values into a unified, holistic learning system [6], [20].\u003c/p\u003e\u003cp\u003eThe concept of \u003cem\u003eeco-pesantren\u003c/em\u003e (green Islamic boarding school) emerges as a concrete manifestation of this idea. \u003cem\u003eEco-pesantren\u003c/em\u003e integrates Islamic teachings with environmental conservation practices through waste management, energy conservation, reforestation, and organic farming [27], [21]. Principles such as \u003cem\u003etawazun\u003c/em\u003e (balance), \u003cem\u003eamanah\u003c/em\u003e (responsibility), and \u003cem\u003eihsan\u003c/em\u003e (benevolence) serve as the foundation for internalizing ecological values within learning activities, worship, and the daily lives of the students [22].\u003c/p\u003e\u003c/div\u003e\u003cdiv id=\"Sec4\" class=\"Section2\"\u003e\u003ch2\u003e2.2 Conceptual Framework: Integration of Islamic Values and the SDGs Agenda\u003c/h2\u003e\u003cp\u003eThe integration of Islamic values into sustainable education is directly related to the objectives of the Sustainable Development Goals (SDGs). SDG 4 emphasizes the importance of inclusive and quality education, while SDG 13 highlights action against climate change, and SDG 17 underscores cross-institutional collaboration. These three goals intersect with the principles of \u003cem\u003emaqāṣid al-sharī\u0026lsquo;ah\u003c/em\u003e, namely the preservation of religion (\u003cem\u003eḥifẓ al-dīn\u003c/em\u003e), life (\u003cem\u003eḥifẓ al-nafs\u003c/em\u003e), intellect (\u003cem\u003eḥifẓ al-\u0026lsquo;aql\u003c/em\u003e), lineage (\u003cem\u003eḥifẓ al-nasl\u003c/em\u003e), and property (\u003cem\u003eḥifẓ al-māl\u003c/em\u003e), which have now been expanded to include the preservation of the environment (\u003cem\u003eḥifẓ al-bī\u0026rsquo;ah\u003c/em\u003e) [28].\u003c/p\u003e\u003cp\u003eThe conceptual framework of this study assumes that the integration of Islamic values into the pesantren curriculum can enhance students\u0026rsquo; ecological awareness and behavior. This process occurs through three main mechanisms:\u003c/p\u003e\u003cp\u003e\u003col\u003e\u003cspan\u003e\u003cli\u003e\u003cp\u003eValue Internalization, namely the inculcation of religious principles that foster a sense of responsibility toward the environment.\u003c/p\u003e\u003c/li\u003e\u003c/span\u003e\u003cspan\u003e\u003cli\u003e\u003cp\u003eCurriculum Transformation, which refers to the development of learning materials and activities that connect modern scientific knowledge with Islamic ethics.\u003c/p\u003e\u003c/li\u003e\u003c/span\u003e\u003cspan\u003e\u003cli\u003e\u003cp\u003eCultural Implementation, which involves habituation and exemplary practices within pesantren life, such as cleanliness, reforestation, and efficient use of resources.\u003c/p\u003e\u003c/li\u003e\u003c/span\u003e\u003c/ol\u003e\u003c/p\u003e\u003cp\u003eThus, the pesantren curriculum functions not only as an academic instrument but also as a value system that shapes socio-ecological behavior. This process creates a balance between faith, knowledge, and action establishing pesantren as centers of sustainable Islamic education that align with the SDGs agenda.\u003c/p\u003e\u003c/div\u003e\u003cdiv id=\"Sec5\" class=\"Section2\"\u003e\u003ch2\u003e2.3 Conceptual Model of the Study\u003c/h2\u003e\u003cp\u003eBased on the results of the literature review and empirical observations, this study proposes a conceptual model of \u0026ldquo;Integration of Islamic Values in the Ecology-Based Education of Pesantren\u0026rdquo;, as described below:\u003c/p\u003e\u003cp\u003e(1) Islamic Values (\u003cem\u003etawazun\u003c/em\u003e, \u003cem\u003eamanah\u003c/em\u003e, \u003cem\u003ekhalifah fi al-ardh\u003c/em\u003e), (2) Ecology-Based Curriculum Transformation (\u003cem\u003eeco-Islamic curriculum design\u003c/em\u003e), (3) Educational Practices and Pesantren Culture (\u003cem\u003eeco-friendly practices, green behavior, and spiritual-based sustainability\u003c/em\u003e), (4) Contributions to the SDGs (SDG 4, SDG 13, SDG 17).\u003c/p\u003e\u003cp\u003eThis model emphasizes that the success of ecology-based Islamic education greatly depends on the synergy among spiritual vision, institutional policies, and participatory learning strategies. When Islamic values are internalized within the educational system, pesantren will not only produce pious graduates but also eco-literate Muslims a generation of knowledgeable, ethical, and empowered Muslims dedicated to sustaining the earth\u0026rsquo;s well-being.\u003c/p\u003e\u003c/div\u003e"},{"header":"3. Research Methodology","content":"\u003ch3\u003e3.1\u0026nbsp;Research Design and Methodological Innovation\u003c/h3\u003e\n\u003cp\u003eThis study employs a \u003cstrong\u003emixed-method sequential exploratory design\u003c/strong\u003ethat integrates quantitative validation with qualitative interpretation to generate a \u003cstrong\u003enovel hybrid assessment model\u003c/strong\u003e for evaluating \u003cem\u003eeco-Islamic education\u003c/em\u003e performance in faith-based institutions. Unlike conventional environmental education studies that focus solely on ecological literacy or behavioral outcomes, this research introduces the \u003cstrong\u003eEco-Islamic Education Assessment Framework (EIEAF)\u003c/strong\u003e a method that operationalizes theological concepts (\u003cem\u003etawazun\u003c/em\u003e, \u003cem\u003eamanah\u003c/em\u003e, and \u003cem\u003ekhalifah fi al-ardh\u003c/em\u003e) into measurable indicators of sustainability practice.\u003c/p\u003e\n\u003cp\u003eThe EIEAF framework consists of five dimensions (1) eco-education concepts and practices, (2) Islamic value internalization, (3) curriculum and program innovation, (4) SDG contributions, and (5) the conceptual model of eco-education each rated on a \u003cstrong\u003efive-point Likert scale (1–5)\u003c/strong\u003e\u003cstrong\u003e.\u003c/strong\u003e This framework was developed and refined through \u003cstrong\u003eDelphi-based expert validation\u003c/strong\u003e involving scholars of Islamic education, sustainability science, and pedagogy. The integration of spiritual, behavioral, and policy-based indicators constitutes a methodological advancement over prior sustainability models that treat religious and ecological variables separately.\u003c/p\u003e\n\u003ch3\u003e3.2\u0026nbsp; Sites and Sampling Procedure\u003c/h3\u003e\n\u003cp\u003eThe empirical testing of the model was conducted in \u003cstrong\u003ethree Muhammadiyah boarding schools\u003c/strong\u003e representing diverse institutional ecosystems:\u003c/p\u003e\n\u003cp\u003ea. \u003cstrong\u003eDarul Arqam Muhammadiyah Balebo (Luwu Utara)\u003c/strong\u003e – emphasizing community-based and agricultural sustainability learning;\u003c/p\u003e\n\u003cp\u003eb. \u003cstrong\u003eJauh Pandang Muhammadiyah (Luwu)\u003c/strong\u003e– focusing on environmental awareness and cleanliness programs;\u003c/p\u003e\n\u003cp\u003ec. \u003cstrong\u003eHisbul Wathan Muhammadiyah (Gowa)\u003c/strong\u003e– pioneering an integrated \u003cem\u003eeco-pesantren\u003c/em\u003e system and the \u003cem\u003eFiqh al-Bi’ah\u003c/em\u003e curriculum.\u003c/p\u003e\n\u003cp\u003eA \u003cstrong\u003epurposive sampling\u003c/strong\u003e strategy was used to select institutions demonstrating ongoing ecological and curricular innovations. A total of \u003cstrong\u003e33 participants\u003c/strong\u003e were involved, including pesantren leaders, teachers, and senior students directly engaged in environmental education.\u003c/p\u003e\n\u003ch3\u003e3.3\u0026nbsp; Data Collection Instruments and Procedures\u003c/h3\u003e\n\u003cp\u003eThree data-gathering techniques were employed to ensure methodological triangulation:\u003c/p\u003e\n\u003cp\u003ea. \u003cstrong\u003eStructured Observation\u003c/strong\u003e, using the EIEAF indicators to quantify observable environmental education practices and institutional policies;\u003c/p\u003e\n\u003cp\u003eb. \u003cstrong\u003eIn-depth Semi-Structured Interviews\u003c/strong\u003e, aimed at eliciting participants’ perceptions of Islamic value integration and sustainability leadership;\u003c/p\u003e\n\u003cp\u003ec. \u003cstrong\u003eDocument Analysis\u003c/strong\u003e, covering institutional policies, curricular blueprints, and program reports.\u003c/p\u003e\n\u003cp\u003eThe observation and interview instruments were validated for \u003cstrong\u003econtent and construct reliability\u003c/strong\u003e by three independent experts, producing a \u003cstrong\u003eCronbach’s Alpha coefficient of 0.87\u003c/strong\u003e, indicating strong internal consistency.\u003c/p\u003e\n\u003ch3\u003e3.4\u0026nbsp; Data Analysis and Validation\u003c/h3\u003e\n\u003cp\u003eQuantitative data were analyzed using both \u003cstrong\u003edescriptive and inferential statistics\u003c/strong\u003e\u003cstrong\u003e.\u003c/strong\u003e Descriptive analysis provided mean scores and categorical patterns of ecological education implementation. To evaluate cross-institutional variation, \u003cstrong\u003eOne-Way ANOVA\u003c/strong\u003e and \u003cstrong\u003eKruskal–Wallis non-parametric tests\u003c/strong\u003e were performed, yielding significant results (\u003cem\u003eFhitung = 126.6 \u0026gt; Ftabel = 3.89; Hhitung = 11.26 \u0026gt; χ²tabel = 5.99\u003c/em\u003e).\u003c/p\u003e\n\u003cp\u003eQualitative data were processed through \u003cstrong\u003ethematic analysis\u003c/strong\u003e using a grounded approach involving \u003cstrong\u003ecoding, categorizing interpreting\u003c/strong\u003e, to uncover the underlying mechanisms of value internalization and institutional transformation. The combined analysis enabled the development and empirical validation of the EIEAF model, demonstrating its applicability in capturing the multi-dimensional nature of eco-Islamic education.\u003c/p\u003e\n\u003ch3\u003e3.5\u0026nbsp;\u0026nbsp; Ethical Standards and Replicability\u003c/h3\u003e\n\u003cp\u003eEthical clearance was granted by the \u003cstrong\u003eEthics Committee of Universitas Muhammadiyah Makassar\u003c/strong\u003e,and\u003cstrong\u003e\u0026nbsp;\u003cstrong\u003einformed consent\u003c/strong\u003e\u0026nbsp;\u003c/strong\u003ewas obtained from all participants. The methodological framework and instruments are fully documented and available upon request to facilitate \u003cstrong\u003ereplication and adaptation\u003c/strong\u003e in other contexts, including comparative studies of Islamic and non-Islamic sustainability education systems.\u003c/p\u003e\n\u003cp\u003eThis tested methodological innovation, the EIEAF, provides a replicable tool for quantifying and interpreting the integration of faith-based ecological values within educational institutions. It advances the current research frontier by offering a \u003cstrong\u003etransdisciplinary bridge between theology, pedagogy, and sustainability science\u003c/strong\u003e, suitable for broader application in cross-cultural and policy-driven sustainability studies.\u003c/p\u003e"},{"header":"4. Results and Discussion","content":"\u003ch4\u003e\u003cstrong\u003e4.1\u0026nbsp;\u0026nbsp;Research Findings\u003c/strong\u003e\u003c/h4\u003e\n\u003cp\u003ea. \u003cstrong\u003eDescriptive Data Analysis\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eThis study analyzed \u003cstrong\u003efive main dimensions\u003c/strong\u003e of ecology-based Islamic education in three Muhammadiyah boarding schools in South Sulawesi, namely \u003cstrong\u003eDarul Arqam Muhammadiyah Balebo Boarding School (Luwu Utara Regency)\u003c/strong\u003e\u003cstrong\u003e, \u003cstrong\u003eJauh Pandang Muhammadiyah Boarding School (Luwu Regency)\u003c/strong\u003e,\u003c/strong\u003e and \u003cstrong\u003eHisbul Wathan Muhammadiyah Boarding School (Gowa Regency)\u003c/strong\u003e\u003cstrong\u003e.\u003c/strong\u003e Data were obtained through structured observations and in-depth interviews, then analyzed using \u003cstrong\u003edescriptive statistical methods\u003c/strong\u003e based on a \u003cstrong\u003efive-point Likert scale (1\u0026ndash;5)\u003c/strong\u003e\u003cstrong\u003e.\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eIn general, the results indicate that the three pesantren exhibit \u003cstrong\u003edifferent levels of implementation\u003c/strong\u003e of ecology-based Islamic education. \u003cstrong\u003eHisbul Wathan\u003c/strong\u003e demonstrated the highest scores across all dimensions, followed by \u003cstrong\u003eBalebo\u003c/strong\u003e in the high category, and \u003cstrong\u003eJauh Pandang\u003c/strong\u003e in the moderate category. This variation illustrates differences in institutional readiness and the strategies used to implement Islamic values and ecological awareness within each pesantren.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eTable 1\u003c/strong\u003e Average Scores for Each Research Focus\u003c/p\u003e\n\u003ctable border=\"1\" cellspacing=\"3\" cellpadding=\"0\"\u003e\n \u003cthead\u003e\n \u003ctr\u003e\n \u003ctd\u003e\n \u003cp\u003e\u003cstrong\u003eResearch Focus\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e\u003cstrong\u003eBalebo\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e\u003cstrong\u003eJauh Pandang\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e\u003cstrong\u003eHisbul Wathan\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e\u003cstrong\u003eRegional Average\u003c/strong\u003e\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003c/thead\u003e\n \u003ctbody\u003e\n \u003ctr\u003e\n \u003ctd\u003e\n \u003cp\u003eConcepts \u0026amp; Practices of Ecological Education\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e4.00\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e2.75\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e5.00\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e3.92\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd\u003e\n \u003cp\u003eInternalization of Islamic Values\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e3.75\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e3.25\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e5.00\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e4.00\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd\u003e\n \u003cp\u003eCurriculum \u0026amp; Program Innovation\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e3.75\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e2.25\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e5.00\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e3.67\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd\u003e\n \u003cp\u003eContribution to the SDGs\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e4.25\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e2.75\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e5.00\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e4.00\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003ctr\u003e\n \u003ctd\u003e\n \u003cp\u003eConceptual Model of Ecological Education\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e3.50\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e2.00\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e5.00\u003c/p\u003e\n \u003c/td\u003e\n \u003ctd\u003e\n \u003cp\u003e3.50\u003c/p\u003e\n \u003c/td\u003e\n \u003c/tr\u003e\n \u003c/tbody\u003e\n\u003c/table\u003e\n\u003cp\u003eThe research findings indicate variations in the level of implementation of ecology-based Islamic education across the three Muhammadiyah boarding schools in South Sulawesi, namely \u003cstrong\u003eDarul Arqam Balebo\u003c/strong\u003e (Luwu Utara), \u003cstrong\u003eJauh Pandang\u003c/strong\u003e (Luwu), and \u003cstrong\u003eHisbul Wathan\u003c/strong\u003e (Gowa). Quantitative data analysis shows that the integration of Islamic values and environmental sustainability principles has been applied at different levels.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eHisbul Wathan Muhammadiyah Boarding School in Gowa\u003c/strong\u003e ranked the highest with an average score of \u003cstrong\u003e5.00 (very high category)\u003c/strong\u003e\u003cstrong\u003e.\u003c/strong\u003e This pesantren has integrated the concept of \u003cem\u003eeco-pesantren\u003c/em\u003e into its curriculum system through learning programs such as \u003cem\u003eFiqh al-Bi\u0026rsquo;ah\u003c/em\u003e, the \u003cem\u003eZero Waste Santri Movement\u003c/em\u003e, and \u003cem\u003eeco-charity\u003c/em\u003e activities involving the surrounding community. These programs not only foster ecological awareness among students but also shape environmentally conscious behavior that becomes internalized in their worship and daily practices.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eDarul Arqam Balebo Boarding School\u003c/strong\u003eachieved an average score of \u003cstrong\u003e4.50 (high category)\u003c/strong\u003e\u003cstrong\u003e.\u0026nbsp;\u003c/strong\u003eThis pesantren focuses on community-based educational practices through initiatives such as the \u003cem\u003eQur\u0026rsquo;anic Garden\u003c/em\u003e, \u003cem\u003eGreen Friday\u003c/em\u003e, and water conservation programs based on productive \u003cem\u003ewaqf\u003c/em\u003e. Although not yet fully integrated into the formal curriculum, these activities have successfully instilled environmental responsibility as part of \u003cem\u003eamal saleh\u003c/em\u003e (righteous deeds).\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003ePesantren Jauh Pandang Muhammadiyah\u003c/strong\u003e showed an average score of \u003cstrong\u003e3,75 (moderate category)\u003c/strong\u003e\u003cstrong\u003e.\u003c/strong\u003e The implementation of ecological values is still partial, limited to environmental cleanliness activities and weekly reforestation without the support of policy documents or an official curriculum. However, the existence of environmental habituation initiatives driven by teachers and students indicates an initial awareness toward green education.\u003c/p\u003e\n\u003cp\u003eThe \u003cstrong\u003eOne-Way ANOVA\u003c/strong\u003e test produced a value of \u003cstrong\u003eFhitung = 126,6 \u0026gt; Ftabel = 3,89 (\u0026alpha; = 0,05)\u003c/strong\u003e and the \u003cstrong\u003eKruskal\u0026ndash;Wallis\u003c/strong\u003e test resulted in \u003cstrong\u003eHhitung = 11,26 \u0026gt; \u0026chi;\u0026sup2;tabel = 5,99\u003c/strong\u003e, indicating significant differences among the three pesantren in implementing ecology-based Islamic education. These results suggest that \u003cstrong\u003eleadership factors, institutional policies, and teacher training\u003c/strong\u003e are important determinants in the successful integration of Islamic values and ecological awareness within pesantren.\u003c/p\u003e\n\u003ch3\u003eb. \u0026nbsp;Visualization of Data and Implementation Pattern Analysis\u003c/h3\u003e\n\u003cp\u003e\u003cstrong\u003ePicture\u0026nbsp;\u003c/strong\u003e1 Bar Char Comparison of Five Research Focusws Among Muhammadiyah Boarding Schooss in South Sulawesi\u003c/p\u003e\n\u003cp\u003eThe bar chart illustrates the differences in implementation levels among the three Muhammadiyah boarding schools in South Sulawesi. \u003cstrong\u003eHisbul Wathan\u003c/strong\u003e achieved the maximum score (5,00) across all focus areas, demonstrating consistency and depth in the integration of Islamic values and environmental sustainability principles. \u003cstrong\u003eBalebo\u003c/strong\u003eshowed high average scores, particularly in practical learning activities and contributions to the SDGs, while \u003cstrong\u003eJauh Pandang\u003c/strong\u003e exhibited lower variations, especially in curriculum innovation and conceptual model dimensions.\u003c/p\u003e\n\u003cp\u003eThis visualization clearly highlights the varying stages of eco-Islamic education implementation: Hisbul Wathan represents the advanced stage of an \u003cem\u003eeco-pesantren\u003c/em\u003e model, Balebo reflects a developing stage with strong community engagement, and Jauh Pandang remains in the early phase of integrating environmental education within its institutional framework.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eFigure 2\u0026nbsp;\u003c/strong\u003eProfiling Ecology-Based Islamic Education per Pesantran\u003c/p\u003e\n\u003cp\u003ec.\u0026nbsp;\u0026nbsp;Radar Chart of Pesantren Profile\u003c/p\u003e\n\u003cp\u003eThe radar chart illustrates the profile of ecology-based education implementation:\u003c/p\u003e\n\u003cp\u003e1) \u003cstrong\u003eHisbul Wathan (Gowa)\u003c/strong\u003e forms an ideal pattern with perfect scores across all focuses, reflecting the integration of \u003cem\u003efaith (iman)\u003c/em\u003e, \u003cem\u003eknowledge (ilmu)\u003c/em\u003e, and \u003cem\u003eaction (amal)\u003c/em\u003e in all educational, social, and environmental activities.\u003c/p\u003e\n\u003cp\u003e2) \u003cstrong\u003eBalebo (Luwu Utara)\u003c/strong\u003eshows a balanced profile, with strengths in field practices and student participation, although formal policy reinforcement is still needed.\u003c/p\u003e\n\u003cp\u003e3) \u003cstrong\u003eJauh Pandang (Luwu)\u003c/strong\u003epresents a partial pattern, where ecological values are applied only in routine activities and have not yet become an integrated part of the curriculum and institutional vision.\u003c/p\u003e\n\u003cp\u003eThe radar chart depicts the profile of ecology-based education implementation across the three pesantren. \u003cstrong\u003eHisbul Wathan\u003c/strong\u003e forms a perfectly rounded pattern, representing harmony between faith, knowledge, and environmental action in all pesantren activities. \u003cstrong\u003eBalebo\u003c/strong\u003e demonstrates an almost balanced profile but not yet comprehensive, as ecological values have not been fully internalized into formal policies. \u003cstrong\u003eJauh Pandang\u003c/strong\u003e, meanwhile, displays a partial profile limited to cleanliness and waste management activities.\u003c/p\u003e\n\u003ch3\u003ed.\u0026nbsp;\u0026nbsp;Thematic and Conceptual Analysis\u003c/h3\u003e\n\u003cp\u003eBased on the results of interviews and observations, five main themes were identified that describe the practice of ecology-based Islamic education in Muhammadiyah boarding schools:\u003c/p\u003e\n\u003cp\u003e1) \u003cstrong\u003eIntegration of Faith, Knowledge, and Environmental Action\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eAll three pesantren instill teachings about balance (\u003cem\u003etawazun\u003c/em\u003e) and responsibility toward the earth (\u003cem\u003eamanah\u003c/em\u003e), which are linked to Qur\u0026rsquo;anic verses and Hadiths on environmental preservation. Learning takes place not only in classrooms but also through direct practices such as reforestation, educational gardens, and waste management.\u003c/p\u003e\n\u003cp\u003e2) \u003cstrong\u003eInstitutional Value System and Visionary Leadership\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003ePesantren leaders play a crucial role as drivers of green policy implementation. For instance, Hisbul Wathan Boarding School has adopted the \u003cstrong\u003eGreen Islamic School 2030\u003c/strong\u003e vision, emphasizing the development of an ecological curriculum based on Islamic teachings.\u003c/p\u003e\n\u003cp\u003e3) \u003cstrong\u003eEcology-Oriented Curriculum and Policy\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eAmong the three, only Hisbul Wathan has formally established a green curriculum document. Balebo applies a participatory approach through field-based practices, while Jauh Pandang is still in the process of formulating its internal guidelines.\u003c/p\u003e\n\u003cp\u003e4) \u003cstrong\u003eEducation through Role Modeling and Habituation\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eStudents learn environmental values through the exemplary behavior of teachers and routine activities such as \u003cem\u003eClean Friday (Jumat Bersih)\u003c/em\u003e, \u003cem\u003eHealthy Students (Santri Sehat)\u003c/em\u003e, and energy-saving practices. These habituation efforts strengthen the internalization of Islamic values into ecological behavior.\u003c/p\u003e\n\u003cp\u003e5) \u003cstrong\u003eContributions to the Achievement of the SDGs\u003c/strong\u003e\u003c/p\u003e\n\u003cp\u003eAll three pesantren contribute directly to \u003cstrong\u003eSDG 4 (Quality Education)\u003c/strong\u003e\u003cstrong\u003e, \u003cstrong\u003eSDG 13 (Climate Action)\u003c/strong\u003e,\u0026nbsp;\u003c/strong\u003eand \u003cstrong\u003eSDG 17 (Partnerships for the Goals)\u003c/strong\u003e\u003cstrong\u003e.\u003c/strong\u003e Collaboration between pesantren and organizations such as AMCF, Lazismu, and the Environmental Agency (\u003cem\u003eDinas Lingkungan Hidup\u003c/em\u003e) expands the long-term socio-ecological impact of their initiatives.\u003c/p\u003e\n\u003ch3\u003e4.2\u0026nbsp; Discussion\u003c/h3\u003e\n\u003cp\u003eThe integration of Islamic values into the pesantren curriculum has become increasingly relevant in today\u0026rsquo;s era of globalization. The moral challenges and environmental crises of modern society demand a comprehensive form of education that encompasses spiritual, intellectual, and social dimensions [6], [29]. In this context, Islamic character education in pesantren plays a vital role in shaping a generation that excels not only academically but also possesses social awareness and ecological responsibility. Values such as honesty, responsibility (\u003cem\u003eamanah\u003c/em\u003e), and concern for the environment become essential components in both the learning process and the character formation of students [30], [31].\u003c/p\u003e\n\u003ch4\u003e\u003cstrong\u003ea.\u0026nbsp;\u0026nbsp;Integration of Faith, Knowledge, and Action Toward the Environment\u003c/strong\u003e\u003c/h4\u003e\n\u003cp\u003eFindings from \u003cstrong\u003eDarul Arqam Muhammadiyah Balebo Boarding School\u003c/strong\u003ereinforce that an Islamic-based curriculum integrated with environmental principles can effectively shape students\u0026rsquo; behavior. The students demonstrated increased religiosity, ethical discipline, and high ecological awareness. Programs such as \u003cem\u003eSantri Go Green\u003c/em\u003e, the \u003cem\u003eZero Waste Movement\u003c/em\u003e, and \u003cem\u003ewaqf-based water conservation\u003c/em\u003e provide tangible evidence that the pesantren functions as a socio-ecological laboratory rooted in Islamic values. This approach aligns with the view that value-based spiritual education can cultivate environmental awareness as part of one\u0026rsquo;s devotion to God [32], [33] .\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eHisbul Wathan Muhammadiyah Boarding School in Gowa\u003c/strong\u003e shows the strongest integration between Islamic values and sustainability principles through the implementation of the \u003cem\u003eFiqh al-Bi\u0026rsquo;ah\u003c/em\u003e curriculum and the \u003cstrong\u003eGreen Islamic School\u003c/strong\u003e vision \u0026nbsp;[22]. This finding is consistent with evidence showing that an Islamic-based environmental curriculum has a high level of feasibility\u0026mdash;reaching approximately 92%\u0026mdash;when designed using a problem-solving and experiential learning approach \u0026nbsp;[22]. Meanwhile, \u003cstrong\u003eJauh Pandang Muhammadiyah Boarding School\u003c/strong\u003e remains in the early stages but demonstrates progress through ecological routines such as tree planting and environmental cleanliness programs [28]. This pattern highlights the effectiveness of \u003cstrong\u003ehabituation\u003c/strong\u003eand\u003cstrong\u003e\u0026nbsp;\u003cstrong\u003eexemplification\u003c/strong\u003e\u003c/strong\u003e strategies in fostering ecological awareness and sustainable behavior within the school environment [34].\u003c/p\u003e\n\u003ch4\u003e\u003cstrong\u003eb.\u0026nbsp;\u0026nbsp;Learning Environment and the Role of Teachers in Shaping Ecological Character\u003c/strong\u003e\u003c/h4\u003e\n\u003cp\u003eA holistic and spiritual learning environment in pesantren plays an essential role in shaping character, strengthening emotional development, and nurturing the moral growth of students [35], [36], \u0026nbsp;[37]. The religious atmosphere and communal togetherness create emotional bonds that foster empathy, social concern, and love for nature. The relationship between teachers and students, grounded in compassion, reinforces socio-emotional competence rooted in Islamic teachings [38], [39]\u003c/p\u003e\n\u003cp\u003eTeachers with high emotional intelligence play a significant role in creating a compassionate and contextual learning climate, especially when lessons are connected to Qur\u0026rsquo;anic and Hadith values concerning environmental preservation [40], [41] . Such pedagogical approaches foster \u003cem\u003eeco-Islamic pedagogy\u003c/em\u003e, which unites cognitive, affective, and moral domains in the learning process [42]. Thus, pesantren are not merely religious institutions but also \u003cstrong\u003etransformative spaces\u003c/strong\u003efor cultivating ecological awareness and responsibility.\u003c/p\u003e\n\u003ch4\u003e\u003cstrong\u003ec.\u0026nbsp;\u0026nbsp;Challenges in Implementing an Ecology-Based Curriculum\u003c/strong\u003e\u003c/h4\u003e\n\u003cp\u003eAlthough showing positive development, the implementation of ecology-based Islamic education still faces several challenges. The main obstacles include the \u003cstrong\u003elimited number of educators\u003c/strong\u003e with interdisciplinary competence in both religious and environmental sciences, the \u003cstrong\u003elack of teacher training\u003c/strong\u003e, and the \u003cstrong\u003eabsence of a consistent institutional policy system\u003c/strong\u003e[43], [44], [45], [46]. In addition, aligning Islamic theological principles with the global sustainability framework requires an \u003cstrong\u003einnovative curriculum design\u003c/strong\u003eand \u003cstrong\u003elong-term policy support\u003c/strong\u003e\u003cstrong\u003e.\u003c/strong\u003e Without these strategic measures, ecological education practices in pesantren tend to be sporadic and rely more on individual initiatives rather than on an established institutional system.\u003c/p\u003e\n\u003ch4\u003e\u003cstrong\u003ed.\u0026nbsp;\u0026nbsp;Strategic Opportunities in the Digital and Global Era\u003c/strong\u003e\u003c/h4\u003e\n\u003cp\u003eNevertheless, significant opportunities are emerging in the era of globalization and technological advancement. Pesantren can now adopt \u003cstrong\u003einterdisciplinary approaches\u003c/strong\u003e that integrate Islamic values with digital innovation, enabling environmental and religious learning to take place simultaneously and contextually [47], [48], [49], [50], [51]. \u0026nbsp;Through digital platforms, teachers can integrate environmental education content with thematic Qur\u0026rsquo;anic interpretation and community-based projects.\u003c/p\u003e\n\u003cp\u003eThis participatory approach not only strengthens the capacity of Islamic educational institutions but also opens up opportunities for \u003cstrong\u003eglobal collaboration\u003c/strong\u003e\u003cstrong\u003e.\u003c/strong\u003e Pesantren can serve as strategic partners in achieving \u003cstrong\u003eSDG 4 (Quality Education)\u003c/strong\u003e\u003cstrong\u003e, \u003cstrong\u003eSDG 13 (Climate Action)\u003c/strong\u003e\u003c/strong\u003e, and \u003cstrong\u003eSDG 17 (Partnerships for the Goals)\u003c/strong\u003e\u003cstrong\u003e.\u003c/strong\u003e This demonstrates that pesantren are no longer merely traditional institutions but have evolved into \u003cstrong\u003eagents of social and environmental transformation\u003c/strong\u003e that are adaptive to contemporary challenges.\u003c/p\u003e\n\u003ch4\u003e\u003cstrong\u003ee.\u0026nbsp;\u0026nbsp;Conceptual Implications and the Transformational Role of Pesantren\u003c/strong\u003e\u003c/h4\u003e\n\u003cp\u003eConceptually, the findings of this study strengthen the position of \u003cstrong\u003eecology-based Islamic education\u003c/strong\u003e as a new paradigm within \u003cem\u003eEducation for Sustainable Development (ESD)\u003c/em\u003e that incorporates spiritual and ethical-religious dimensions. Islamic education views environmental preservation as an act of worship and a moral responsibility to Allah SWT. Thus, pesantren serve as centers for cultivating \u003cstrong\u003eeco-literate Muslims\u003c/strong\u003e \u0026mdash; a generation of believers who are faithful, knowledgeable, and possess a high level of ecological awareness.\u003c/p\u003e\n\u003cp\u003eIn addition, the findings indicate that ecology-based Islamic education not only shapes the personality of students but also reinforces the role of pesantren as \u003cstrong\u003ecenters of community empowerment\u003c/strong\u003e grounded in the values of \u003cem\u003etawhid\u003c/em\u003e and moral responsibility toward the Earth [28]. By integrating spiritual values with ecological action, Muhammadiyah boarding schools in South Sulawesi demonstrate that Islam holds great potential in realizing global sustainable development founded upon the principle of \u003cem\u003erahmatan lil-\u0026lsquo;alamin\u003c/em\u003e \u0026mdash; mercy for all creation.\u003c/p\u003e"},{"header":"5.\tConclusion and Research Implications","content":"\u003ch4\u003e\u003cstrong\u003e5.1\u0026nbsp; Conclusion\u003c/strong\u003e\u003c/h4\u003e\n\u003cp\u003eThis study affirms that \u003cstrong\u003eecology-based Islamic education\u003c/strong\u003e implemented in Muhammadiyah boarding schools in South Sulawesi makes a tangible contribution to the achievement of the \u003cstrong\u003eSustainable Development Goals (SDGs)\u003c/strong\u003e\u003cstrong\u003e,\u003c/strong\u003e particularly \u003cstrong\u003eSDG 4 (Quality Education)\u003c/strong\u003e\u003cstrong\u003e, \u003cstrong\u003eSDG 13 (Climate Action)\u003c/strong\u003e,\u0026nbsp;\u003c/strong\u003eand \u003cstrong\u003eSDG 17 (Partnerships for the Goals)\u003c/strong\u003e\u003cstrong\u003e.\u0026nbsp;\u003c/strong\u003eThe integration of Islamic values such as \u003cem\u003eamanah\u003c/em\u003e (responsibility), \u003cem\u003etawazun\u003c/em\u003e (balance), and \u003cem\u003ekhalifah fi al-ardh\u003c/em\u003e (stewardship of the earth) has proven to be a strong foundation for shaping the ecological awareness of students and the pesantren community.\u003c/p\u003e\n\u003cp\u003e\u003cstrong\u003eHisbul Wathan Muhammadiyah Boarding School in Gowa\u003c/strong\u003e stands as the best example in implementing a green curriculum and \u003cem\u003eFiqh al-Bi’ah\u003c/em\u003e, followed by \u003cstrong\u003eDarul Arqam Balebo\u003c/strong\u003e\u003cstrong\u003e,\u003c/strong\u003e which excels in community-based environmental empowerment practices. Meanwhile, \u003cstrong\u003eJauh Pandang Muhammadiyah Boarding School\u003c/strong\u003e represents the early stage of integrating ecological values into learning activities and pesantren culture. The variation in implementation levels is influenced by leadership vision, human resource readiness, and institutional policy support.\u003c/p\u003e\n\u003cp\u003eThe results of \u003cstrong\u003edescriptive statistical analysis\u003c/strong\u003eand \u003cstrong\u003ecomparative tests (ANOVA and Kruskal–Wallis)\u003c/strong\u003eindicate significant differences in the implementation of ecology-based Islamic education among the pesantren. This reinforces the argument that successful implementation is highly influenced by \u003cstrong\u003estructural and cultural factors\u003c/strong\u003e\u003cstrong\u003e,\u003c/strong\u003e including leadership vision, habituation of Islamic values, and contextual as well as participatory curriculum integration.\u003c/p\u003e\n\u003cp\u003eTherefore, ecology-based Islamic education not only produces intelligent and well-mannered students but also nurtures a generation of \u003cstrong\u003eeco-literate Muslims\u003c/strong\u003e—Muslims who are ecologically conscious, faithful, knowledgeable, and environmentally responsible as an expression of worship and moral duty to Allah SWT.\u003c/p\u003e\n\u003ch4\u003e\u003cstrong\u003e5.2\u0026nbsp; Theoretical and Practical Implications\u003c/strong\u003e\u003c/h4\u003e\n\u003cp\u003eTheoretically, this study expands the concept of \u003cstrong\u003eEducation for Sustainable Development (ESD)\u003c/strong\u003eby incorporating \u003cstrong\u003eIslamic spirituality and divine ethics\u003c/strong\u003e as its primary foundation.\u0026nbsp;Ecology-based Islamic education can serve as a \u003cstrong\u003enew conceptual model\u003c/strong\u003e that unites three essential components:\u003c/p\u003e\n\u003cp\u003ea.\u0026nbsp;\u0026nbsp;Islamic spiritual and moral values,\u003c/p\u003e\n\u003cp\u003eb.\u0026nbsp;\u0026nbsp;Scientific and ecological approaches, and\u003c/p\u003e\n\u003cp\u003ec.\u0026nbsp;\u0026nbsp;Social empowerment within the pesantren community.\u003c/p\u003e\n\u003cp\u003eThis model asserts that Islamic values can enrich the global sustainable education paradigm, which has often been dominated by secular and technocratic perspectives.\u003c/p\u003e\n\u003cp\u003ePractically, the findings of this study provide a foundation for developing \u003cstrong\u003epolicy frameworks and curriculum innovations\u003c/strong\u003e in Islamic educational institutions, particularly pesantren. The practical implications include:\u003c/p\u003e\n\u003cp\u003ea. \u003cstrong\u003eIntegration of an Islamic green curriculum\u003c/strong\u003e\u003cstrong\u003e,\u003c/strong\u003e emphasizing \u003cem\u003eFiqh al-Bi’ah\u003c/em\u003e, environmental ethics in the Qur’an and Hadith, and project-based social-ecological learning.\u003c/p\u003e\n\u003cp\u003eb. \u003cstrong\u003eTeacher training and institutional capacity building\u003c/strong\u003e\u003cstrong\u003e,\u003c/strong\u003e enabling educators to balance the integration of religious and environmental sciences effectively.\u003c/p\u003e\n\u003cp\u003ec. \u003cstrong\u003eDevelopment of pesantren as sustainability innovation centers\u003c/strong\u003e, through programs such as \u003cem\u003eeco-pesantren\u003c/em\u003e, waste management, water conservation, and renewable energy utilization.\u003c/p\u003e\n\u003cp\u003ed. \u003cstrong\u003eGlobal partnerships and digitalization of education\u003c/strong\u003e\u003cstrong\u003e,\u003c/strong\u003e leveraging technology to expand international collaboration and disseminate best practices in Islamic ecological education.\u003c/p\u003e\n\u003cp\u003eMoreover, this study opens opportunities for \u003cstrong\u003efurther research\u003c/strong\u003e on Islamic value-based digital learning models to support \u003cstrong\u003eGreen Islamic Education\u003c/strong\u003e. Future research could also focus on evaluating the \u003cstrong\u003elong-term impact\u003c/strong\u003e of green curriculum implementation on behavioral and cultural changes among students in promoting environmental stewardship.\u003c/p\u003e"},{"header":"6.\tFuture Prospects","content":"\u003cp\u003eThe future of \u003cstrong\u003eeco-Islamic education in Muhammadiyah boarding schools\u003c/strong\u003e presents vast potential for theoretical innovation, institutional transformation, and global collaboration in sustainable education. Moving forward, pesantren must not only sustain the ecological awareness already developed but also transform it into a systemic model that can inspire other Islamic educational institutions across Indonesia and beyond.\u003c/p\u003e\n\u003ch3\u003e6.1\u0026nbsp; Strengthening Green Islamic Curriculum Frameworks\u003c/h3\u003e\n\u003cp\u003eFuture initiatives should focus on designing an integrated \u003cstrong\u003eGreen Islamic Curriculum (GIC)\u003c/strong\u003e that embeds ecological ethics into all learning domains—from theology and fiqh to science and social studies. This framework should incorporate \u003cstrong\u003eproject-based learning\u003c/strong\u003e, \u003cstrong\u003edigital environmental literacy\u003c/strong\u003e, and \u003cstrong\u003ecross-disciplinary approaches\u003c/strong\u003e that encourage critical, reflective, and action-oriented learning. The next step involves collaboration with national curriculum authorities and Islamic education councils to institutionalize eco-Islamic content as part of the official pesantren education system.\u003c/p\u003e\n\u003ch3\u003e6.2\u0026nbsp; Digital Transformation and Smart Eco-Pesantren\u003c/h3\u003e\n\u003cp\u003eAs digitalization accelerates, \u003cstrong\u003eSmart Eco-Pesantren\u003c/strong\u003e can emerge as a transformative model combining environmental education with technology-enhanced learning. Through virtual laboratories, green learning platforms, and mobile sustainability apps, pesantren can reach broader audiences while cultivating ecological consciousness in digital spaces. The adoption of artificial intelligence and virtual reality can further enable immersive environmental learning rooted in Qur’anic ethics. These innovations align with the \u003cstrong\u003eIndustry 5.0 paradigm\u003c/strong\u003e, integrating human-centered technology with spiritual and ecological values.\u003c/p\u003e\n\u003ch3\u003e6.3\u0026nbsp; Leadership Development and Institutional Sustainability\u003c/h3\u003e\n\u003cp\u003eFuture growth depends on empowering pesantren leaders, teachers, and santri as \u003cstrong\u003eeco-change agents\u003c/strong\u003e who embody Islamic stewardship (\u003cem\u003ekhalifah fi al-ardh\u003c/em\u003e). Leadership development programs should be institutionalized, focusing on \u003cstrong\u003eeco-leadership competencies\u003c/strong\u003e, ethical governance, and sustainable management practices. Building endowment-based financial systems (\u003cem\u003ewaqf produktif hijau\u003c/em\u003e) can ensure long-term sustainability and independence in funding environmental education initiatives.\u003c/p\u003e\n\u003ch3\u003e6.4\u0026nbsp; Global Collaboration and Policy Integration\u003c/h3\u003e\n\u003cp\u003eThe global recognition of Islamic-based ecological education offers an opportunity for Muhammadiyah pesantren to become active contributors to \u003cstrong\u003einternational sustainability dialogues\u003c/strong\u003e. Partnerships with UNESCO, UNEP, Islamic Development Bank (IsDB), and interfaith environmental movements can enhance research, policy advocacy, and resource sharing. Establishing an \u003cstrong\u003eEco-Islamic Education Consortium\u003c/strong\u003e could facilitate joint projects, comparative research, and publication networks connecting pesantren across Southeast Asia and the broader Muslim world.\u003c/p\u003e\n\u003ch3\u003e6.5\u0026nbsp; Future Research Directions\u003c/h3\u003e\n\u003cp\u003eFurther empirical studies are needed to examine the \u003cstrong\u003elong-term behavioral impact\u003c/strong\u003e of eco-Islamic education on santri and communities, particularly concerning lifestyle transformation, carbon footprint reduction, and social responsibility. Future research can also explore how \u003cstrong\u003egender dynamics, socio-economic contexts, and local wisdom\u003c/strong\u003e interact with Islamic ecological pedagogy. Developing quantitative indicators for \u003cem\u003eeco-Islamic literacy\u003c/em\u003e will be crucial in evaluating progress toward achieving both the \u003cstrong\u003emaqāṣid al-sharī‘ah\u003c/strong\u003e and the \u003cstrong\u003eSustainable Development Goals (SDGs)\u003c/strong\u003e.\u003c/p\u003e\n\u003ch3\u003e6.6\u0026nbsp; Towards a Global Model of Islamic Environmental Pedagogy\u003c/h3\u003e\n\u003cp\u003eUltimately, the integration of faith, knowledge, and ecological action (\u003cem\u003eiman–ilmu–amal bi’ah\u003c/em\u003e) positions Muhammadiyah pesantren as pioneers in formulating a \u003cstrong\u003eglobal model of Islamic environmental pedagogy\u003c/strong\u003e. By aligning spiritual consciousness with sustainable practices, pesantren can contribute to shaping a civilization that embodies \u003cstrong\u003erahmatan lil-‘alamin\u003c/strong\u003e—a mercy for all creation. The sustainability of humanity and the planet will depend on how well these institutions cultivate generations of Muslims who view protecting nature not merely as a duty but as an act of worship.\u003c/p\u003e"},{"header":"Declarations","content":"\u003ch3\u003eFunding Statement\u003c/h3\u003e\n\u003cp\u003eThis research \u003cstrong\u003edid not receive any specific grant from funding agencies in the public, commercial, or not-for-profit sectors\u003c/strong\u003e. The entire study was \u003cstrong\u003eself-funded through collective contributions\u003c/strong\u003e from the research team members affiliated with the Islamic Education and Sustainability Research Group, Universitas Muhammadiyah Makassar. The self-financing covered field observations, data collection, and the preparation of the research report conducted at three Muhammadiyah boarding schools in South Sulawesi, Indonesia.\u003c/p\u003e\n\u003ch3\u003eData Availability\u003c/h3\u003e\n\u003cp\u003eThe datasets generated and/or analyzed during the current study are \u003cstrong\u003enot publicly available\u003c/strong\u003e due to institutional confidentiality and participant privacy considerations. However, the data are available from the \u003cstrong\u003ecorresponding author\u003c/strong\u003e upon reasonable request and with permission under the ethical research policy of Universitas Muhammadiyah Makassar.\u003c/p\u003e\n\u003ch3\u003eEthics Approval\u003c/h3\u003e\n\u003cp\u003eThe research protocol was \u003cstrong\u003ereviewed and approved by the Ethics Committee of Universitas Muhammadiyah Makassar\u003c/strong\u003e, in accordance with national research ethics standards and institutional guidelines governing educational and social research.\u003c/p\u003e\n\u003ch3\u003eConsent to Participate\u003c/h3\u003e\n\u003cp\u003eAll pesantren leaders, teachers, and students involved in this study were fully informed about its purpose, procedures, and benefits. \u003cstrong\u003eWritten informed consent\u003c/strong\u003e was voluntarily obtained from all participants prior to data collection. Participation was voluntary, anonymous, non-incentivized, and had no effect on students’ academic standing or institutional activities.\u003c/p\u003e\n\u003ch3\u003e\u003cstrong\u003eStatement on Clinical Trials\u003c/strong\u003e\u003c/h3\u003e\n\u003cp\u003eThis study did not involve human clinical trials, biomedical testing, or any medical intervention. Therefore, ethical approval for clinical testing was not required and does not apply to this research. The study focused exclusively on educational processes, institutional practices, and qualitative observations within Muhammadiyah boarding schools.\u003c/p\u003e\n\u003ch3\u003eConsent to Publish\u003c/h3\u003e\n\u003cp\u003eNot applicable, as this study \u003cstrong\u003edid not include personal data, identifiable information, or individual images\u003c/strong\u003e of participants.\u003c/p\u003e\n\u003ch3\u003eCompeting Interests\u003c/h3\u003e\n\u003cp\u003eThe authors declare that \u003cstrong\u003ethere are no conflicts of interest\u003c/strong\u003e regarding the conduct, authorship, or publication of this research.\u003c/p\u003e"},{"header":"References","content":"\u003col\u003e\n\u003cli\u003eW. Wargadinata, W. Wahidmurni, A. Abdussakir, E. N. Wahyuni, and I. Maimunah, \u0026ldquo;Alternative Education in the Global Era: Study of Alternative Models of Islamic Education in Tazkia International Islamic Boarding School Malang,\u0026rdquo; \u003cem\u003eLibr. Philos. 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Educ.\u003c/em\u003e, vol. 19, no. 1, 2022, doi: 10.1186/s41239-021-00312-8.\u003c/li\u003e\n\u003cli\u003eR. A. Buchanan \u003cem\u003eet al.\u003c/em\u003e, \u0026ldquo;Philosophy of education in a new key: Exploring new ways of teaching and doing ethics in education in the 21st century,\u0026rdquo; \u003cem\u003eEduc. Philos. Theory\u003c/em\u003e, vol. 54, no. 8, pp. 1178\u0026ndash;1197, 2022, doi: 10.1080/00131857.2021.1880387.\u003c/li\u003e\n\u003c/ol\u003e"}],"fulltextSource":"","fullText":"","funders":[],"hasAdminPriorityOnWorkflow":false,"hasManuscriptDocX":true,"hasOptedInToPreprint":true,"hasPassedJournalQc":"","hasAnyPriority":false,"hideJournal":false,"highlight":"","institution":"","isAcceptedByJournal":true,"isAuthorSuppliedPdf":false,"isDeskRejected":"","isHiddenFromSearch":false,"isInQc":false,"isInWorkflow":false,"isPdf":false,"isPdfUpToDate":true,"isWithdrawnOrRetracted":false,"journal":{"display":true,"email":"[email protected]","identity":"discover-sustainability","isNatureJournal":false,"hasQc":true,"allowDirectSubmit":false,"externalIdentity":"disu","sideBox":"Learn more about [Discover Sustainability](https://www.springer.com/43621)","snPcode":"","submissionUrl":"","title":"Discover Sustainability","twitterHandle":"","acdcEnabled":true,"dfaEnabled":true,"editorialSystem":"stoa","reportingPortfolio":"Discover Series","inReviewEnabled":true,"inReviewRevisionsEnabled":true},"keywords":"Eco Islamic education, Islamic boarding schools, green curriculum, Sustainable Development Goals, climate action, community partnerships","lastPublishedDoi":"10.21203/rs.3.rs-7968811/v1","lastPublishedDoiUrl":"https://doi.org/10.21203/rs.3.rs-7968811/v1","license":{"name":"CC BY 4.0","url":"https://creativecommons.org/licenses/by/4.0/"},"manuscriptAbstract":"\u003cp\u003eIslamic boarding schools in Indonesia offer a strategic setting to mainstream sustainability by integrating theological values into teaching and school culture. This study analyzes the design and implementation of eco-Islamic education across three Muhammadiyah boarding schools in South Sulawesi and examines their contributions to the Sustainable Development Goals, particularly quality education, climate action, and partnerships. We employ mixed methods combining structured observations, five-point Likert assessments across five dimensions (eco-education concepts and practices, Islamic value internalization, curriculum and program innovation, SDG contributions, and a conceptual model of eco-education), in-depth interviews, field notes, and policy document review. Descriptive statistics and between-group tests (one-way ANOVA and Kruskal\u0026ndash;Wallis) indicate significant differences in implementation levels, with Hisbul Wathan scoring highest, Balebo high, and Jauh Pandang at an early stage. Thematic analysis highlights mechanisms linking faith\u0026ndash;knowledge\u0026ndash;action, institutional values and leadership, eco-curriculum and policy, role-modeling and habituation, and SDG-oriented partnerships. We propose a replicable conceptual model that connects Islamic theological principles tawazun (balance), amanah (stewardship), and khalifah (vicegerency) to green curriculum transformation, eco-friendly operations, and measurable SDG contributions. Findings inform policy and program design for faith-based schooling systems seeking to align spiritual formation with sustainability outcomes.\u003c/p\u003e","manuscriptTitle":"Eco Islamic Education and Its Contribution to Sustainable Development Goals in Muhammadiyah Boarding Schools of South Sulawesi","msid":"","msnumber":"","nonDraftVersions":[{"code":1,"date":"2025-12-04 18:37:55","doi":"10.21203/rs.3.rs-7968811/v1","editorialEvents":[{"type":"communityComments","content":0},{"type":"decision","content":"Revision requested","date":"2025-12-18T06:51:17+00:00","index":"","fulltext":""},{"type":"editorInvitedReview","content":"","date":"2025-12-11T09:00:48+00:00","index":"hide","fulltext":""},{"type":"editorInvitedReview","content":"","date":"2025-12-09T07:54:20+00:00","index":"hide","fulltext":""},{"type":"reviewerAgreed","content":"312848826937901128352319548474681961892","date":"2025-12-08T07:20:28+00:00","index":"hide","fulltext":""},{"type":"reviewerAgreed","content":"271761436702618398807724842999566391915","date":"2025-12-03T02:20:36+00:00","index":"hide","fulltext":""},{"type":"reviewersInvited","content":"","date":"2025-12-03T00:14:07+00:00","index":"","fulltext":""},{"type":"editorInvited","content":"","date":"2025-12-01T06:05:41+00:00","index":"","fulltext":""},{"type":"editorAssigned","content":"","date":"2025-11-15T11:47:17+00:00","index":"","fulltext":""},{"type":"checksComplete","content":"","date":"2025-11-11T14:05:53+00:00","index":"","fulltext":""},{"type":"submitted","content":"Discover Sustainability","date":"2025-11-11T14:02:33+00:00","index":"","fulltext":""}],"status":"published","journal":{"display":true,"email":"[email protected]","identity":"discover-sustainability","isNatureJournal":false,"hasQc":true,"allowDirectSubmit":false,"externalIdentity":"disu","sideBox":"Learn more about [Discover Sustainability](https://www.springer.com/43621)","snPcode":"","submissionUrl":"","title":"Discover Sustainability","twitterHandle":"","acdcEnabled":true,"dfaEnabled":true,"editorialSystem":"stoa","reportingPortfolio":"Discover Series","inReviewEnabled":true,"inReviewRevisionsEnabled":true}}],"origin":"","ownerIdentity":"38caaf95-023f-4a17-8c6d-3a973af30cc9","owner":[],"postedDate":"December 4th, 2025","published":true,"recentEditorialEvents":[],"rejectedJournal":[],"revision":"","amendment":"","status":"published-in-journal","subjectAreas":[],"tags":[],"updatedAt":"2026-02-02T16:03:51+00:00","versionOfRecord":{"articleIdentity":"rs-7968811","link":"https://doi.org/10.1007/s43621-026-02647-6","journal":{"identity":"discover-sustainability","isVorOnly":false,"title":"Discover Sustainability"},"publishedOn":"2026-01-29 15:59:22","publishedOnDateReadable":"January 29th, 2026"},"versionCreatedAt":"2025-12-04 18:37:55","video":"","vorDoi":"10.1007/s43621-026-02647-6","vorDoiUrl":"https://doi.org/10.1007/s43621-026-02647-6","workflowStages":[]},"version":"v1","identity":"rs-7968811","journalConfig":"researchsquare"},"__N_SSP":true},"page":"/article/[identity]/[[...version]]","query":{"redirect":"/article/rs-7968811","identity":"rs-7968811","version":["v1"]},"buildId":"8U1c8b4HqxoKbykW_rLl7","isFallback":false,"isExperimentalCompile":false,"dynamicIds":[84888],"gssp":true,"scriptLoader":[]}