Examining environmental education content on Indonesian Islamic religious curriculum and its implementation in life

Abstract Damage to the natural environment (floods, pollution) and social (decreased manners) becomes the focus of education to reduce its bad impact. Prevention of damage to the natural environment through learning biology, but the application of environmental education through religious subjects, so that the two curricula are expected to synergize with each other to protect the environment and harmonization of social life. This study aims to analyze the environmental education content in the Islamic religious education curriculum using content analysis. The results showed that the environmental education content in the Islamic religious education curriculum was taught in grades I, II, III, IV, VI, VII, IX, XI, and XII. Environmental Education in the Islamic Religious Education Curriculum includes humans as social beings, natural resources, personal hygiene, and the environment. Implementation of attitudes that arise include courtesy and mutual respect, clean and healthy living, and slaughtering sacrificial animals wisely.


ABOUT THE AUTHOR
Environmental problems are crucial problems in human life because humans depend on the environment. Environmental damage encourages researchers to examine whether the world of education has contributed to preventing environmental damage through the curriculum. How far does education play a role in helping the Indonesian government protect the environment through learning and its application in life. Theoretically, the researchers found the content of environmental education in biology subjects, but its implementation in life is difficult to measure in such learning, so it is necessary to examine its implementation in the Islamic religious education curriculum. The results show that the basic competence of the Islamic religious education curriculum includes environmental education. Further research is being carried out, especially to design a learning model that combines science education and Islamic religion in supporting Education for Sustainable Development (ESD).

PUBLIC INTEREST STATEMENT
Environmental damage globally due to human needs and the development of science and technology. Various ways are taken to reduce environmental damage, including through education. Environmental education is not studied explicitly in schools. However, the content of environmental education is included in the subject of biology. Environmental education in biology contains the concept of ecology as knowledge while implementation in life is less emphasized in learning. Environmental problems become multi-disciplinary problems so that practical learning needs to be done to reduce environmental damage. The Indonesian government through the Ministry of Education and Culture incorporates environmental education into the curriculum of various subjects. The study of the basic competencies of the Islamic religious education curriculum for elementary and secondary schools contains the concept of environmental education and its implementation in life through the implementation of daily worship, including humans as social beings, natural resources, personal hygiene and the environment. The content of environmental education in the Islamic religious education curriculum is expected to prevent environmental problems.

Introduction
Environment is defined as something that is around living things, consisting of abiotic components including water, air, soil, sunlight, and rocks. Biotic components are in the form of animals, plants, humans, and microorganisms (Fatubarin & Alokan, 2013). The social environment for humans also includes cultural artefact in the form of crafts, dances, rituals, and clothing (Hennig & Kirova, 2012). Humans and the environment influence each other through interaction of their components. Humans tend to damage the interaction of environmental components through their various activities. God did not give mankind absolute dominion over the earth and commanded it to prosper (GOD, 2015). God wants humans to prosper the earth as written in the holy book. Humans have a double role as destroyers and preservers of the environment. Forest destruction by human activities triggers floods and landslides (Bronstert, 2003;Fatubarin & Alokan, 2013;Geertsema et al., 2009). However, humans have managed to control pests and diseases of plants and animals (Oerke, 2006;Wilkinson, 2012). Anthropocentrism results in depletion of resources and environmental instability. Environmental problems are related to population, economic problems, scientific and technological developments. Population growth increases the need for food, shelter and clothing. The total population of Indonesia in 2018 is 265 million people.
Religion can be linked to the context of socio-culture and morality (Burritt, 2020;Coccia, 2014;Deligiannaki & Ali, 2011;Sumaryanti, 2017). The environmental crisis due to human activities is seen as a crisis of values, religion and human values (Chukwunonyelum et al., 2013;Foltz, 2010;Hope & Jones, 2014). A new paradigm of human relations with the environment based on the environment of religious issues (Dunlap et al., 2000). Originally, the environmental damage was caused by losing it carrying capacity. Recent environmental damage is caused by human greed, but a new paradigm emerges that environmental damage is related to religious issues. Religious and cultural experts begin to research the relationship between humans and the environment (Benson, 2013;Deane-Drummond & Bedford-Strohm, 2011). Every society has a cultural and religious typology that gives birth to its values and attitudes (Casimir & Samuel, 2013). Environmental degradation is related to religious teachings (Veldman et al., 2013;Wilkinson, 2012). Religion becomes a guideline for humans so that environmental education needs to be integrated with learning the role of religion (Ronan, 2017). Religious believers in America demonstrate human-acted anxiety affecting the global climate (Hope & Jones, 2014). Religious organizations need to think of ways to reduce anthropocentricism so that global climate change can be prevented (Kearns & Keller, 2009). In atheists, there is no relationship between God, humans and the environment. Islam commands its people to protect the environment because humans are the "caliphate" on earth. Hinduism emphasizes love and a peaceful attitude towards the environment (Kinsley, 1988). Buddhism suggests being the fertility of the universe for human health (Naz et al., 2018) Does Islamic religious education have a contribution in instilling a caring character for the environment? Islam is religion that is sensitive to the environment. Many verses of Al-Quran teach humans to protect the environment. Humans as caliphs on earth must protect the environment so that it remains sustainable for sustainability of life on earth. Efforts made by the government through educational institutions in Islamic religious subjects have a role in increasing awareness and environmental sustainability in environmental laws. Educational institutions are considered an effective means of educating future generations to conserve the environment (Buza, 2010).
The United Nations declared 2005-2014 mandated UNESCO to teach environmental knowledge to students since primary school so that students have a character that cares for the environment (Del Carmen Conde & Sánchez,; Del Carmen Conde & Sánchez,) Education is expected to be able to prepare citizens to participate in sustainable development in accordance with the cultural context as a form of humanistic education (Schnack, 2008). Students need to be taught knowledge and skills to manage the environment so that they form a caring character for the environment (Alanwari, 2014;Hamzah, 2013). Character is not inherited, but needs to be built through habituation (Samani & Hariyanto, 2011). Environmental education in Indonesia has not been explicit in the school curriculum at both the primary and secondary levels. Environmental education is more often included in biology lessons, especially regarding concept of ecology. Learning has not yet involved aspects of attitude that are applied in everyday life. Environmental education needs to be included in the Islamic religious education curriculum as an implementation of environmental care (Nurulloh, 2019;Ramdhani, 2017).
In accordance with the mandate of "Pancasila" and "UUD 45" all Indonesian people believe in one God and all citizens have the right to education. The Islamic religious education curriculum equips all Muslim citizens to carry out Islamic law correctly. Does the religious law in the Islamic religious education curriculum contain environmental education? 2013 curriculum develops students in three competencies, namely knowledge, skills, and attitudes. Competence knowledge and skills explicitly and explicitly in the subject. Attitude aspects are found in core competencies 1 and 2. Attitude competencies for the formation of student character are found in subjects of religion, civic education. Whether tolerant attitude towards environment as an implication of caring for the environment is contained in Islamic religious education needs to be further studied. Based on the above background, this study aims to identify and analyze environmental education content on the competency standards of the Islamic Religious Education curriculum and its implementation in life.

Method
This qualitative research uses case studies. A case study is research that studies deeply about a process, event, person, or something that is of interest to the researcher such as a program or curriculum (Creswell, 2007).The research design is content analysis of the latest curriculum documents in Indonesia (Corbin & Strauss, 2014). The steps for content analysis research are 1) determining objectives; 2) select documents; 3) categorizing or coding; 4) conduct content analysis; 5) interpretation of results (Lapan et al., 2012). Researchers as instrument determine the quality of content analysis (Elo & Kyngäs, 2008). The source of research data is the basic competencies of the 2013 Curriculum. Other data sources are references and data related to environmental education. The data collection technique is documentation technique. To obtain valid and reliable data by reading, listening, and analyzing basic competencies that intersect with environmental education. Document content analysis is an analytical technique used to make inferences that can be reexamined and valid from data based on the context of its use (Arikunto, 2010;Mayring, 2015). Content analysis was conducted to examine whether environmental education is explicitly included in the Islamic religious education curriculum. The first step in data analysis is to define environmental education materials. This material then examined whether it is contained in the Islamic religious education curriculum from elementary school to senior high school levels, especially in a standard of competence and basic competence. Environmental education material that is explicitly included in the curriculum is then linked to Al-Qur'an as a source for the Islamic religious education curriculum. Discussed in depth its implementation in life. The validity used in this study is semantic validity to determine suitability of text category analysis with selected context. Reliability refers to reliability of stability and the reliability of the replicability by doing repeated reading and confirming discussions with colleagues (Krippendorff, 2018;Nelson & Woods, 2013).

Finding and dicussion
The concept of environmental education is explicitly stated in the basic competencies of the Islamic religious education curriculum at elementary school to senior high school. Basic competencies and their implementation different at each level of education according to the characteristics of students. Environmental education in the Islamic religious education curriculum is described as follows.
The concept of environmental education is then analyzed whether there are intersections with basic competencies of curriculum. Basic competence is the ability that must be mastered by students in certain subjects to develop indicators in learning process. The results of analysis of curriculum content are as follows.

Environmental education content in islamic religious education curriculum at the elementary school level
Elementary school students need environmental education material through learning based on concepts, skills and attitudes which will later be implemented into their daily living habits. The competency standards of Islamic Religious Education containing the environmental concept are in Table 1 and 2.
Environmental education material in primary schools is seen explicitly in grades I, II, III, IV, and VI (Table 1). Competency standards in Islamic Religious Education curriculum in grade III are not explicitly stated in curriculum. In primary school grade I four core competencies and basic competencies contain environmental education. The core competence (KI) is in form of spiritual competence. Spiritual competence includes a person's skills related to cognitive, affective, and psychomotor abilities in interpreting life (Lubis, 2018;Novitasari, 2017). Spiritual competence in the Islamic Religious Education curriculum regarding purification according to Islamic law to maintain personal and environmental hygiene. It supports environmental education. Learning in elementary schools in the form of good habits in life, including the habit of living a clean life both body and environment. So far, education, including Islamic religious education, has been more focused on developing knowledge competencies, while skills and attitudes have received less attention (Darwis & Rapono, 2018). The 2013 curriculum emphasizes that competency development is through the three domains, namely knowledge, skills, and attitudes. In knowledge competency, how to purify is introduced. Purification skills are taught through KI 4 with basic competences to practice purification skills.
Environmental education in scope of human material as a social being can be seen in elementary school curriculum for grades I, II, III, IV, and VI. Competency standards include respectful and obedient behavior towards parents and teachers, mutual respect for each other so that harmonious character is  created. This material is also character education. Learning that instills character education trains children to have good character (Akbar et al., 2015). The development of science and technology leads the younger generation to be individualistic so that they lose their identity. For example, it is impolite, especially to parents. Indicators of damage to character of nation due to globalization can be seen from the fading of polite attitudes towards parents and teachers (Aulia et al., 2017;Isnaini, 2013). The competency standards of the Islamic religious education curriculum in elementary schools teach how students establish a relationship with God (hablummin Allah) through learning Islamic law, as well as instilling a commendable character to respect others. It also teaches environmental education in the human sphere as social beings (hablum minannas).

Environmental education content in Islamic religious education curriculum at the junior high schools
At the junior secondary level, the coverage of environmental education materials is almost same as that of primary schools. Class VIII contains environmental education, although implicitly. The expected competence is directly related to daily behavior. Completely is shown in Table 3.
The scope of environmental education in Islamic Religious Education curriculum is in grades VII and IX. Class VII is similar to elementary school level, which contains the concept of clean living both individually and in environment and respect for parents, teachers, and others. Environmental education is more than just living clean, but the role of the individual as a social agent in protecting the environment on earth. Environmental education in grade IX implicitly shows concept conservation of natural resources in form of animals, namely the way of slaughtering animals. The slaughter of sacrificial animals in Islam has rules that regulate it by syariat. This relates to the conditions of the animal that must be slaughtered if the goat must be more than 2-years old. This syariat provides an opportunity for animals to be able to reproduce before being slaughtered. This is related to the adequacy of energy, especially animal protein. This provision is closely related to use of natural resources and conservation of living things including animals. Environmental damage including natural resources originating from animals and plants is triggered by the high desire of humans to use nature (Subagyo, 2002). Allah created natural resources for human prosperity. Humans should overexploit natural resources including animals. Islamic syariat regulates the requirements for sacrificial animals, namely that it has been sufficient for 2 years to give the animals opportunity to reproduce. This is compatible with conservation of natural resources. The procedure for slaughtering sacrificial animals is also related to animal conservation. Rasulullah Muhammad SAW forbade killing animals by mistreating them and slaughter animals with a sharp knife so as not to torture animals (Fakhruddin, 2005).

Environmental education content in Islamic religious education curriculum at senior high schools
The competency standards of Islamic Education Curriculum also contain concept of environmental education. The analysis conducted by author shows that basic competencies related to environmental education are in class XI and class XII. In class XI, the Islamic Religious Education curriculum contains of tolerance concept. This is in accordance with concept of environmental education, namely humans as social beings. Class XI and XII contain character of caring for others with the basic competence of obeying and respecting humans. This can be seen in Table 4. The Senior high school-level competency standards for human beings as social beings are similar to the elementary and junior high school levels. The difference lies in the breadth and depth of material presented. Verbs based on Bloom's taxonomy in competency standards are also different. At secondary high school and elementary school levels use the verb to understand (C2 in Bloom taxonomy) and at senior high school level used analysis (C4 in Bloom taxonomy).

Environmental education content in the Islamic and Al-Qur'an religious education curriculum
The concept of environment in Qur'an is the word al-'alamin which means nature, earth, all species. As for the number of words Robbul 'alamin as many as 41 verses, among others, in the QS: (1) 16,23,47,77,97,109,127,145,164,180,192;QS: (27)  Environmental damage due to globalization can be prevented by having a curriculum in educational institutions, including Islamic religious education. Environmental education is explicitly stated in the competency standards of Islamic religious education curriculum at the elementary, junior high, and high school levels. The concept of environmental education can be seen in the standards of spiritual, social, knowledge and skill competencies. Religious teachings are able to shape human values and attitudes that ultimately give birth to positive characters in environmental management (Chukwunonyelum et al., 2013). The analysis carried out shows that the Islamic Religious Education curriculum at all levels of education contains teachings about human relations with humans, namely the character of courtesy to parents, teachers, and others, including caring for the environment.
The 2013 curriculum proclaims the development of three competencies, namely: attitudes, knowledge, and skills so that human content as social beings is expected to become a character that characterizes the Indonesian nation, namely respecting others. At all levels of education obey and respect parents in terms of humans as social beings. Humans as individuals and social beings require interaction in social space. Aspects of student attitudes in the learning process are related as individuals as well as social beings so there must be tolerance with others (Hantono & Pramitasari, 2018). The habituation of tolerance and caring for others since elementary school is the basis of good character. Based on the facts above, religious education in schools provides learning to students to develop attitude competencies. The character of manners is starting to fade due to globalization. The indicator is when students talk disrespectfully to their parents or teachers and talk dirty with their friends (Shoimah et al., 2018).
One of the contents of environmental education in Indonesia is maintaining personal and environmental hygiene. The Islamic religious education curriculum teaches attitudes to clean and care for the environment. This is part of environmental education in Indonesia. Clean living habits are explicitly seen in Islamic religious education curriculum in elementary schools. Clean living includes clean body and environment. Students who are trained to care for the environment are expected to have an environmental care attitude. Environmental care can minimize the damage to nature (Purwanti, 2017;Setiawan, 2014). One attitude that has the potential to damage the environment is littering and causing environmental pollution. If all students throw garbage in its place so that pollution can be reduced.
Clean living habits by familiarizing students with cleaning classrooms before learning process so that learning runs well (Rezkita & Wardani, 2018). The habituation of clean character is carried out through class picket activities so that all students are involved in the cleanliness of the classroom environment. The Islamic Religious Education curriculum contains clean life especially at the elementary school level so that character caring for the environment. Personal hygiene is built through learning process. The experiences of students in childhood affect their development so the character cares the environment should be instilled from an early age (Syamsu, 2011). Living cleanly which is one of the scopes from environmental education can be carried out through examinations of the health of teeth, hair and nails at school regularly.
Islamic teachings prioritize physical and mental cleanliness. The implication of the words "cleanliness is part of faith" has far-reaching implications in relation to the environment. Birth cleanliness can be obtained by cleansing the body while washing both from small and large hadas. The competency standards of Islamic religious education at primary school level explicitly starting from the competence of attitudes, as well as knowledge and skills, contain this clean concept. Islam implies that cleanliness is part of faith. Humans do not litter. The positive impact is if the people in the upper reaches of the river do not throw garbage into the river, then flooding in urban areas can be avoided. If people can sort waste and are able to recycle it, then environmental cleanliness will be guaranteed. Cleanliness, orderly, and healthy individuals in environment lead to the comfort of its components.
Islamic religious education curriculum needs to include environmental science as an implementation of the character of loving the environment to be applied in daily activities. Educators who care about the environment in the world have started to include natural resources in their religious curriculum. Religion is considered to be effective in conducting environmental education (Hitzhusen & States, 2006). Resources are materials that form the meeting point between religion and the environment through the educational process. Environmental education will be effective through religious education. Natural resource material as part of the environmental education concept has been included in the religious curricula of various countries in the world (Efendi, 2011). One religion that protects natural resources is Islam. Through Islamic teachings, it is hoped that students can save natural resources as worship.
Islamic teachings emphasize environmental education through the verses of Al-Qur'an. Based on this statement, Muslims should pay attention and make it an inspiration to manage natural resources so that they are used wisely and sustainably. Allah SWT commands humans as caliphs on earth to protect the environment. Islamic teaching in the Al-Quran surah Ar-rum (30): 41 states that the damage that occurs on land and at sea is the result of human activities (Islam, 1990). Students need to be equipped with knowledge and skills so does not damage the environment. Humans will receive the consequences of their activities destroying the environment, including destroying forests. Forest is a natural resource that must be protected. Animals and plants also include natural resources, especially protected animals and plants. The Islamic religious education curriculum through its basic competencies suggests preserving natural resources including animals by teaching the correct procedures for slaughtering sacrificial animals. Flora and fauna must be used wisely so species scarcity can be avoided. Al-Qur'an in QS: 17:61 means: He is Allah who created you from the ground and commands you to prosper (manage, protect) ".
Al Qur'an gives instructions to humans to manage nature properly in Surah AR-rum (30): 42, which means: "Travel the earth and see how the previous people who opposed Allah" and Al-A ' raf (7): 56, meaning "And don't destroy the earth, after (Allah) has repaired it . . . " The above verse warns that the damage to the environment and civilization in the past was due to disobedience to religious rules. Al-Qur'an tells that land in the Middle East was fertile and has now become barren desert, in QS: 30: 9, it means: Have they never crossed the world and paid attention to the consequences of the behavior of previous communities excessive). Even though the apostles have arrived. Allah SWT did not persecute them, but they persecute themselves. Ancient people used natural resources excessively, causing environmental damage. Sensitivity to the environment must be maintained in developing science and technology. Inappropriate environmental management will cause losses. The Word of Allah in QS: Saba ": 15, means The land of Saba" used to have a fertile garden. Eat from your Lord's "rizqi" and give thanks to Allah for the blessings of a fertile and prosperous country. The Sabaean people denied the teachings of Allah SWT so they experienced a big flood and fertile land became dry land that could not be planted with cultivated plants but only grew bitter fruit plants. Floods and landslides are natural changes that harm humans. Excessive deforestation will cause the soil to become soft and reduce groundwater infiltration resulting in flooding and landslides. This warning is in Surah Hud: 101 which means: "And we did not persecute them, but they are the ones who persecute themselves". The verse above shows that Allah SWT reminds humans to protect the environment (Ashtankar, 2016).
To prevent damage to the environment, environmental education in Islamic Religious Education needed from elementary school and become learning materials up to college. The role of religion in life is to build a vertical relationship with the creator and a horizontal relationship with the environment (Ugwu, 2002). Although there is an assumption that religion is a source of damage according to anthropocentrism, Islamic teachings are actually a guideline in environmental management. 53 Islam is an environmentally friendly religion. The concept of environmental education is given to students aiming to increase awareness of the environment. Chukwunonyelum in his research recommended the integration of environmental education into the religious education curriculum (Chukwunonyelum et al., 2013). Environmental education is not only related to ecosystem balance but also to the sustainability of life on earth. For example, saving fossil energy because the formation of hydrocarbons takes millions of years. The implementation of environmental education through Islamic Religious Education is use of Sofa and Marwah hills for learning Hajj. Another example is the daily activities of 1) going to the bathroom wearing footwear, 2) disposing of the trash in its place, 3) using used items, make use of dead animal skins for bags. In the science of fiqh, in the form of saving water during ablution. Hunting and cutting plants are prohibited during the pilgrimage.
Islamic religious education curriculum contributes to sustainable development through education in a global context. The behavior of not being wasteful in using resources, using natural resources wisely is a character that cares about the environment. Environmental education content has not been fully reflected in the Islamic religious education curriculum because the core competencies and basic competencies in the Islamic religious education curriculum are only the implementation of environmental education in everyday life. However, the Islamic religious education curriculum helps in implementing sustainable development, especially in Indonesia. One of the concepts of sustainable development is related to diversity. Cultural, linguistic, social and economic diversity. The Islamic religious education curriculum contains this content through respect between humans through an attitude of courtesy. Material content Environmental education is physically studied in natural science subjects, especially biology and social sciences. Although the content of environmental education is only related to individual clean living and environmental cleanliness, Islamic religious education has a role in the character of caring for the environment in Indonesia.

Conclusion
The 2013 curriculum develops competency knowledge, skills and attitudes. Attitude competence can be implemented through religious education. Environmental education needs to be included as an attitude competency to form a caring character for the environment. Based on the content analysis of the basic competencies of the curriculum, environmental education is included in the Islamic Religious Education curriculum in elementary schools' grade I, II, III, IV and VI. Environmental education in junior high schools and senior high school is taught in grades VII, IX, XI, and XII. The concept of environmental education in the Islamic Religious Education curriculum includes humans as social beings, natural resources, personal hygiene and the environment. Environmental education is Islamic teaching based on Al-Qur'an and Hadith so that it can be developed into a character that loving for the environment through the process of living a clean and healthy life, caring for others, and utilizing natural resources in a sustainable and sustainable development.