Isti‘mār Al-Arḍ: The Concept of Prosperity for the Earth from Qur‘ānic Perspective
DOI:
https://doi.org/10.61841/r5py7367Keywords:
isti‟mār al-arḍ; prospering the earth;, al-tafsīr al-mawḍū‟ī, khalīfah;, fasādAbstract
This article tries to uncover the concept of prosperity of the earth which begins with verse 61 of Sūrat Hūd, then continues by connecting it with other verses in the Qur‟ān and the Ḥadīth. The concept contains a message or a strong signal, even a command that humans can prosper the earth as a form of environmental preservation by maintaining the balance of nature. The method used is the thematic tafsīr or al-tafsīr al-mawḍū'ī which sees the verses of the Qur‟ān as a unified meaning and confirms that in the Qur‟ān there are no verses that contradict the others. This article found that God created humans from the earth and God told them to manage and prosper it while banning it from spoiling it. The earth and all its contents are intended for the survival and comfort of human life. This article concludes that the damage that has ever happened on earth is a result of human activity itself that does not act as God commands.
Downloads
References
1. Abdillah, M. (2001). Agama Ramah Lingkungan: Perspektif Al-Qur‟an. Paramadina.
2. Abdulai, A.-M., & Shamshiry, E. (2014). Linking Sustainable Livelihoods to Natural Resources and Governance: The Scale of Poverty in the Muslim World. Springer.
3. Abdul-Raof, H. (2010). Schools of Qur‟anic Exegesis: Genesis and Development. Routledge.
4. Abou-El-Enin, H. S. (2009). Scientic Miracles of the Qur‟an with Signs of Allah in the Heavens and on the Earth. Dorrance Pub Co.
5. Abu-Osba, S. K. (1982). A Centrist Theory of Afro-Arab Communication: A Model for Development. Jerusalem International Pub. House.
6. Abū-Zaid, N. Ḥāmid. (2004). Rethinking the Quran: Towards a Humanistic Hermeneutics. Humanistics Univ. Press.
7. Affani, S. (2019). Tafsir Al-Qur‟an dalam Sejarah Perkembangannya. Kencana.
8. al-Farmāwī, A. Ḥayy. (1977). Al-Bidāyah fī Tafsīr al-Mawḍū‟ī. al-Ḥaḍārat al-‗Arabiyyah.
9. al-Marāghī, A. M. (1946a). Tafsīr al-Marāghī (Vol. 1). Muṣṭafā al-Bābī al-Ḥalabī.
10. al-Marāghī, A. M. (1946b). Tafsīr al-Marāghī (Vol. 25). Muṣṭafā al-Bābī al-Ḥalabī.
11. al-Marāghī, A. M. (1946c). Tafsīr al-Marāghī (Vol. 30). Muṣṭafā al-Bābī al-Ḥalabī.
12. al-Suyūṭī, J. al-Dīn. (2016). Tafsīr al-Jalālayn. Dār al-Ḥadīth.
13. al-Ṭabarī, M. I. J. (2001). Tafsīr al-Ṭabarī (‗Abdullāh Ibn ‗Abd al-Muḥsin al-Turkī, Ed.; Vol. 18). Dār al- Hijrah.
14. Ali, A. J. (2009). Islamic Perspectives on Leadership: A Model. International Journal of Islamic and Middle Eastern Finance and Management, 2(2), 160–180. https://doi.org/10.1108/17538390910965167
15. Al-Khasawneh, A. L., Al-Jammal, H. R., & Al-khasawneh, M. (2015). Human Resources Stature from the Islamic Perspective: Deductive Analytical Study from Qur‘an. International Journal of Academic Research in Business and Social Sciences, 5(12), 241–262. https://doi.org/10.6007/IJARBSS/v5-i12/1947
16. Amswych, N. (2012). Beyond the Sabbatical: A Contemporary Jewish Response to Sustainable Development. In Richard Clugston & S. Holt (Eds.), Exploring Synergies between Faith Values and Education for Sustainable Development. Earth Charter International and Earth Charter Center for Education for Sustainable Development at UPEACE. https://earthcharter.org/news-post/new-faith-values-and-esd-publication/
17. Ansari, M. T. (2016). Islam and Nationalism in India: South Indian Contexts.
18. Armainingsih, A. (2016). Studi Tafsir Saintifik: Al-Jawahir Fi Tafsir Al-Qur‘an Al-Karim Karya Syeikh Tantawi Jauhari. Jurnal At-Tibyan, 1(1), 94–117.
19. Arnez, M. (2014). Shifting Notion of Nature and Environmentalism in Indonesian Islam. In B. Schuler (Ed.),
Environmental and Climate Change in South and Southeast Asia: How are Local Cultures Coping? Brill.
20. Asai, N. (2012). A Positive Role for Humanity: SGI‘s Approach to Education for Sustainable Development. In Richard Clugston & S. Holt (Eds.), Exploring Synergies between Faith Values and Education for Sustainable Development. Earth Charter International and Earth Charter Center for Education for Sustainable Development at UPEACE.
21. Ati, A. (2018). Religious Authority as Human Life Guidelines. International Journal of Nusantara Islam, 6(2), 154–164. https://doi.org/10.15575/ijni.v6i2.4545
22. Ayoub, M. (1984). The Qur‟an and Its Interpreters. State University of New York Press.
23. Ayoub, M. M. (2012). Contemporary Approaches to the Qurʼan and Sunnah. International Institute of Islamic Thought.
24. Azra, A. (2006). Islam in the Indonesian World: An Account of Institutional Formation. Mizan Pustaka.
25. Ba Kader, A. B. A. (1983). Basic Paper on the Islamic Principles for the Conservation of the Natural Environment. International Union for Conservation of Nature and Natural Resources (IUCN); Kingdom of Saudi Arabia, Meteorology and Environmental Protection Administration (MEPA).
26. Ball, S. (2003). A Christian Physicist Examines the Age of the Earth. Www.Letu.Edu › Arts-and-Sciences. https://www.letu.edu/academics/arts-and-sciences/files/age-of-earth.pdf
27. Bayman, H. (2003). The Secret of Islam: Love and Law in the Religion of Ethics. North Atlantic Books.
28. bin Hamad, N. (2017). Foundations for Sustainable Development: Harmonizing Islam, Nature and Law
[Elisabeth Haub School of Law at Pace University]. https://digitalcommons.pace.edu/lawdissertations/20/
29. Boff, L. (2012). The Contribution of Christianity to Sustainability. In Richard Clugston & S. Holt (Eds.), Exploring Synergies between Faith Values and Education for Sustainable Development. Earth Charter International and Earth Charter Center for Education for Sustainable Development at UPEACE.
30. Browning, G. (2012). Planet Earth: Christian Values and the Principle of Sustainability. In Richard Clugston & S. Holt (Eds.), Exploring Synergies between Faith Values and Education for Sustainable Development. Earth Charter International and Earth Charter Center for Education for Sustainable Development at UPEACE.
31. Bruinessen, M. van (Ed.). (2013). Contemporary Developments in Indonesian Islam: Explaining the “conservative Turn.” Institute of Southeast Asian Studies.
32. Bucaille, M. (2010). The Qur‟an and Modern Science. International Islamic Publishing House.
33. Cesari, J. (2006). When Islam and Democracy Meet: Muslims in Europe and in the United States. Palgrave Macmillan.
34. Clugston, Richard, & Holt, S. (Eds.). (2012). Exploring Synergies between Faith Values and Education for Sustainable Development. Earth Charter International and Earth Charter Center for Education for Sustainable Development at UPEACE.
35. Clugston, Rick. (2012). Faith Traditions and Sustainable Development. In Richard Clugston & S. Holt (Eds.), Exploring Synergies between Faith Values and Education for Sustainable Development. Earth Charter International and Earth Charter Center for Education for Sustainable Development at UPEACE.
36. Çoruh, H. (2019). Modern Interpretation of the Qur‟an: The Contribution of Bediuzzaman Said Nursi. Springer. https://doi.org/10.1007/978-3-030-15349-6
37. Coward, H. G., & Hurka, T. (Eds.). (1993). The Greenhouse Effect: Ethics & Climate Change. Wilfrid Laurier University Press for the Calgary Institute for the Humanities.
38. Crockett, J. K. (2004). The Holy Qur‟an: Another Testament of Restored Truth. Author House.
39. Dahl, A. (2012). Dialogues between Faith Values and Education for Sustainable Development Values—The Bahá‘í Faith. In Richard Clugston & S. Holt (Eds.), Exploring Synergies between Faith Values and Education for Sustainable Development. Earth Charter International and Earth Charter Center for Education for Sustainable Development at UPEACE.
40. Daneshgar, M. (2018). Ṭanṭāwī Jawharī and the Qurʼān: Tafsīr and Social Concerns in the Twentieth Century. Routledge.
41. Diallo, O. (2012). Religion and Education for Sustainable Development in the Context of Burkina Faso. In Richard Clugston & S. Holt (Eds.), Exploring Synergies between Faith Values and Education for Sustainable Development. Earth Charter International and Earth Charter Center for Education for Sustainable Development at UPEACE.
42. Dogan, R. (2013). The Position of Human Being in the Universe According to Islam. Horizon Research Publishing Sociology and Anthropology, 1(3), 141–148.
43. Dönmez, R. Ö., & Yaman, A. (Eds.). (2019). Nation-Building and Turkish Modernization: Islam, Islamism, and Nationalism in Turkey. Lexington Books.
44. Duderija, A. (2010). Constructing the Religious Self and the Other: Neo-Traditional Salafi Manhaj. Islam and Christian–Muslim Relations, 21(1), 75–93. https://doi.org/10.1080/09596410903481879
45. Effendy, B. (2003). Islam and the State in Indonesia. Institute of Southeast Asian Studies.
46. El-Mesawi, M. E.-T. (2005). The Methodology of al-Tafsīr al-Mawḍū‗ī: A Comparative Analysis.
Intellectual Discourse, 13(1), 1–30.
47. El-Naggar, Z. (1992). The Geological Concept of Mountains in the Quran. ScribeDigital.com.
48. Foltz, R. (2000). Is There an Islamic Environmentalism? Environmental Ethics, 22(1), 63–72. https://doi.org/10.5840/enviroethics200022149
49. Ghattas, R., & Ghattas, C. (2009). A Christian Guide to the Qur‟an: Building Bridges in Muslim Evangelism. Kregel Academic.
50. Golshani, M. (2000). Islam and the Sciences of Nature: Some Fundamental Questions. Islamic Studies, 39(4), 597–611.
51. Griffel, F. (2013). Exegesis. In G. Böwering, P. Crone, & M. Mirza (Eds.), The Princeton encyclopedia of Islamic political thought (pp. 161–163). Princeton University Press.
52. Haddad, Y. Y., & Smith, J. I. (Eds.). (2002). Muslim Minorities in the West: Visible and Invisible. AltaMira Press.
53. Ḥaddād ʿĀdil, Ġ. ʿAlī, ‘Ilmī, M. J., & Ṭārimī Rād, Ḥasan (Eds.). (2012). Tafsir: Qur‟anic Exegesis: An Entry from Encyclopaedia of the World of Islam. EWI Press.
54. Hakim, R. (2019). Tafsir Salman dalam Perspektif Metodologi Tafsir „Ilmi Ahmad al Fadil. UIN Sunan Ampel Surabaya.
55. Hooker, V., & Othman, N. (Eds.). (2003). Malaysia: Islam, Society and Politics. Institute of Southeast Asian Studies.
56. Hope, A. L. B., & Jones, C. R. (2014). The Impact of Religious Faith on Attitudes to Environmental Issues and Carbon Capture and Storage (ccs) Technologies: A Mixed Methods Study. Technology in Society, 38, 48–59. https://doi.org/10.1016/j.techsoc.2014.02.003
57. Huff, T. E. (2003). The Rise of Early Modern Science: Islam, China, and the West (2nd ed). Cambridge University Press.
58. Hunter, S., Malik, H., & Center for Strategic and International Studies (Washington, D.C.) (Eds.). (2005).
Modernization, Democracy, and Islam. Praeger Publishers.
59. Husma, A. (2017). Islam Disiplin Ilmu. Social Politic Genius (SIGn).
60. Ibn ‗Āshūr, M. al-Ṭāhir. (1984). Tafsīr al-Taḥrīr wa al-Tanwīr (Vol. 20). al-Dār al-Tūnisiyyah.
61. Imamudin, M. (2012). Lingkungan dan Pelestariannya dalam Prespektif Islam. El-Hayah, 2(1), 21–30. https://doi.org/10.18860/elha.v2i1.1790
62. Imran, F. T. (2016). Konsep Gunung dalam Kitab Al-Jawahir Fi-Tafsir Al-Qur‟an Al-Karim (Perspektif Sains Modern). UIN Walisongo Semarang.
63. Iqbal, M. (2007). Science and Islam. Greenwood Press.
64. Ismail, M. (2014). Konsep Berpikir dalam Al-Qur‘an dan Implikasinya terhadap Pendidikan Akhlak. Ta‟dib: Journal of Islamic Education (Jurnal Pendidikan Islam), 19(02), 291–312.
65. Ismail, S., Hatthakit, U., & Chinawong, T. (2015). Caring Science within Islamic Contexts: A Literature Review. Nurse Media Journal of Nursing, 5(1), 34–47.
66. Joseph, Y. (2012). Faith and Sustainable Development: An African Christian Perspective. In Richard Clugston & S. Holt (Eds.), Exploring Synergies between Faith Values and Education for Sustainable Development. Earth Charter International and Earth Charter Center for Education for Sustainable Development at UPEACE.
67. Khalid, F. (2019). Signs on the Earth: Islam, Modernity and the Climate Crisis. Kube Publishing Ltd.
68. Khalid, M. R. (2012). Kaidah-Kaidah untuk Menafsirkan Al-Quran. Jurnal al-Hikmah, 13(1), 59–82.
69. Kodir, A.-, & Mushoffa, I. (2017). Islam, Agrarian Struggle, and Natural Resources: The Exertion of Front Nahdliyin for Sovereignty of Natural Resources Struggle Towards Socio-Ecological Crisis in Indonesia. KARSA: Journal of Social and Islamic Culture, 25(1), 57–89. https://doi.org/10.19105/karsa.v25i1.1160
70. Künkler, M., & Stepan, A. C. (Eds.). (2013). Democracy and Islam in Indonesia. Columbia University Press.
71. Kurniawan, T., & Rahman, A. A. (2019). Project Based Sukuk (PBS) and Its Implementation in Economic Development in Indonesia. AL-‟ADALAH, 16(1), 41–66. https://doi.org/10.24042/adalah.v16i1.3988
72. Lahoud, N. (2004). Tradition (turāth) in Contemporary Arabic Political Discourse. Critique: Critical Middle Eastern Studies, 13(3), 313–333. https://doi.org/10.1080/1066992042000300675
73. Lawrence, B. B. (Ed.). (1984). Ibn Khaldun and Islamic ideology. E.J. Brill.
74. Liu, Y., & Constable, A. (2012). Education for Sustainable Development and Chinese Philosophical Traditions. In Richard Clugston & S. Holt (Eds.), Exploring Synergies between Faith Values and Education for Sustainable Development. Earth Charter International and Earth Charter Center for Education for Sustainable Development at UPEACE.
75. Madjid, N. (2018). The Roots of Civil and Political Right in the Islamic Concept of Human Being. In alan Race & I. Shafer (Eds.), Religions in Dialogue: From Theocracy to Democracy: From Theocracy to Democracy. Routledge.
76. Mansour, M. (2012). Orthodox Christianity and Education for Sustainable Development. In Richard Clugston & S. Holt (Eds.), Exploring Synergies between Faith Values and Education for Sustainable Development. Earth Charter International and Earth Charter Center for Education for Sustainable Development at UPEACE.
77. Matal, Z. (2012). Sustainability in Islam. In Richard Clugston & S. Holt (Eds.), Exploring Synergies between Faith Values and Education for Sustainable Development. Earth Charter International and Earth Charter Center for Education for Sustainable Development at UPEACE.
78. Mattson, I. (2013). The Story of the Qurʼan: Its History and Place in Muslim Life. Wiley-Blackwell.
79. Menchik, J. (2016). Islam and Democracy in Indonesia: Tolerance Without Liberalism. Cambridge University Press.
80. Mueller, D. M. (2014). Islam, Politics and Youth in Malaysia: The Pop-Islamist Reinvention of PAS. Taylor and Francis. http://public.ebookcentral.proquest.com/choice/publicfullrecord.aspx?p=1644425
81. Muhazir, M. (2017). Tela‘ah Konsep the Tao of Islam. At-Tafkir, 10(2), 60–78.
82. Mustapha, S. S. (2012). A Contemporary, Rational Examination of the Sciences of the Holy Qur‟ān: An Admonition, Insight, and Reminder for the 99 Per Cent Turning in Repentance. Author House.
83. Mustofa, A., & Mubarok, S. (2018). MNC ON OIL AND GAS EXPLORATION: ExxonMobil Gas and Oil Exploration in The Spratly Islands. Mediasi: Journal of International Relation, 1(2), 1–21.
84. Naeem, S., Chazdon, R., Duffy, J. E., Prager, C., & Worm, B. (2016). Biodiversity and Human Well-Being: An Essential Link for Sustainable Development. Proceedings of the Royal Society B: Biological Sciences,
283. https://doi.org/10.1098/rspb.2016.2091
85. Nagle, S. T. (2012). Catholic Social Teaching and the Earth Charter. In Richard Clugston & S. Holt (Eds.), Exploring Synergies between Faith Values and Education for Sustainable Development. Earth Charter International and Earth Charter Center for Education for Sustainable Development at UPEACE.
86. Nair, S. (2013). Islam in Malaysian Foreign Policy. Routledge.
87. Nasr, S. H. (2007). Science and Civilization in Islam. Islamic Texts Society.
88. Nouh, M. (2012). Sustainable Development in a Muslim Context. In Richard Clugston & S. Holt (Eds.), Exploring Synergies between Faith Values and Education for Sustainable Development. Earth Charter International and Earth Charter Center for Education for Sustainable Development at UPEACE.
89. Pasya, A. F. (2006). Rahiq Al-‟Ilmi wa Al-Iman (Dimensi Sains Al-Qur‟an) (M. Arifin, Trans.). Tiga Serangkai.
90. Pay, S. (2015). The Journey of Caliphate from 632 to 1924. International Journal of Business and Social Science, 6(4), 107–117.
91. Price, D. E. (1999). Islamic Political Culture, Democracy, and Human Rights: A Comparative Study. Praeger.
92. Pringle, R. (2010). Understanding Islam in Indonesia: Politics and Diversity. Editions Didier Millet.
93. Rahim, A. (2012). Khalīfah dan Khilafāh menurut Alquran. HUNAFA: Jurnal Studia Islamika, 9(1), 19–53. https://doi.org/10.24239/jsi.v9i1.39.19-53
94. Rahman, F. (1967). The Qur‘ānic Concept of God, the Universe and Man. Islamic Studies, 6(1), 1–19.
95. Rokib, M. (2012). The Significant Role of Religious Group‘s Response to Natural Disaster in Indonesia: The Case of Santri Tanggap Bencana (santana). Indonesian Journal of Islam and Muslim Societies, 2(1), 53–77. https://doi.org/10.18326/ijims.v2i1.53-77
96. Sabahuddin, A. (2006). Indian Nationalism and Islamic Politics (1 ed). Global Vision Publ.
97. Saehudin, A. I. (2015). Tafsir Pendidikan: Konsep Pendidikan Berbasis Alquran. Humaniora.
98. Salim, E. (1984). Perencanaan Pembangunan Dan Pemerataan Pendapatan (Cet. 4). Inti Idayu Press.
99. Samuel, K. (2010). The Normative Influence of Islamic Shari‘ah on Current UN Discourse on Justice and Sustainable Development. Global Justice and Sustainable Development, 109–130. https://doi.org/10.1163/9789004188228_007
100. Saniotis, A. (2012). Muslims and Ecology: Fostering Islamic Environmental Ethics. Contemporary Islam, 6(2), 155–171. https://doi.org/10.1007/s11562-011-0173-8
101. Sarabhai, K. V. (2012). Sustainability, Education for Sustainable Development and the Hindu Tradition. In Richard Clugston & S. Holt (Eds.), Exploring Synergies between Faith Values and Education for Sustainable Development. Earth Charter International and Earth Charter Center for Education for Sustainable Development at UPEACE.
102. Sardar, Z. (2011). Reading the Qur‟an: The Contemporary Relevance of the Sacred Text of Islam. Oxford University Press.
103. Shihab, M. Q. (1996). Wawasan Al-Quran: Tafsir Tematik atas Pelbagai Persoalan Umat. Mizan Pustaka.
104. Shihab, M. Q. (2002a). Tafsir Al-Mishbah: Pesan, Kesan dan Keserasian Al-Qur‟an (Vol. 5). Lentera Hati.
105. Shihab, M. Q. (2002b). Tafsir Al-Mishbah: Pesan, Kesan dan Keserasian Al-Qur‟an (Vol. 7). Lentera Hati.
106. Shihab, M. Q. (2002c). Tafsir Al-Mishbah: Pesan, Kesan dan Keserasian Al-Qur‟an (Vol. 11). Lentera Hati.
107. Shihab, M. Q. (2002d). Tafsir Al-Mishbah: Pesan, Kesan dan Keserasian Al-Qur‟an (Vol. 10). Lentera Hati.
108. Shihab, M. Q. (2002e). Tafsir Al-Mishbah: Pesan, Kesan dan Keserasian Al-Qur‟an (Vol. 15). Lentera Hati.
109. Shihab, M. Q. (2008). Berbisnis dengan Allah: Bisnis Sukses Dunia Akhirat. Lentera Hati Group.
110. Snyder, L. L. (2003). New Nationalism. Transaction Publishers.
111. Soetendorp, A. (2012). We are One Human Body. In Richard Clugston & S. Holt (Eds.), Exploring Synergies between Faith Values and Education for Sustainable Development. Earth Charter International and Earth Charter Center for Education for Sustainable Development at UPEACE.
112. Soros, G. (2013). Fallibility, Reflexivity, and the Human Uncertainty Principle. Journal of Economic Methodology, 20(4), 309–329. https://doi.org/10.1080/1350178X.2013.859415
113. Stent, D. (2014). Religious Studies: Made Simple. Elsevier Science.
114. Stern, E. (2017). Individual Differences in the Learning Potential of Human Beings. Npj Science of Learning, 2(1), 1–7. https://doi.org/10.1038/s41539-016-0003-0
115. Stowasser, B. F. (1994). Women in the Qur‟an, Traditions, and Interpretation. Oxford University Press.
116. Stump, R. W. (2008). When Faiths Collide: The Case of Fundamentalism. In P. Meusburger, M. Welker, &
E. Wunder (Eds.), Clashes of Knowledge Orthodoxies and Heterodoxies in Science and Religion. Springer. http://dx.doi.org/10.1007/978-1-4020-5555-3
117. Sumanjaya, E., Samdara, R., & Lubis, A. (2016). Pengaruh Ketebalan terhadap Deformasi Akibat Gempa Bumi Besar (Studi Kasus: Gempa Bumi dengan Kekuatan Mw 8,5). GRADIEN : Jurnal Ilmiah MIPA, 12(1), 1153–1158.
118. Supiana. (2012). Metodologi Studi Islam. Direktorat Jenderal Pendidikan Islam Kementerian Agama.
119. Swee-Hin, T. (2012). Engaged Buddhism and Education for Sustainable Development. In Richard Clugston & S. Holt (Eds.), Exploring Synergies between Faith Values and Education for Sustainable Development. Earth Charter International and Earth Charter Center for Education for Sustainable Development at UPEACE.
120. Syarifuddin, M. A., & Azizy, J. (2017, November). Thematic Scientific Interpretation of the Qur‟an in Indonesia. International Conference on Qur‘an and Hadith Studies (ICQHS 2017). https://doi.org/10.2991/icqhs-17.2018.7
121. Tawfik, M. (2008). The Quran & Modern Science: Picture Illustrated Science from the Quran. Author House.
122. Terena, M. (2012). Memory, Science, and Indigenous Knowledge. In Richard Clugston & S. Holt (Eds.), Exploring Synergies between Faith Values and Education for Sustainable Development. Earth Charter International and Earth Charter Center for Education for Sustainable Development at UPEACE.
123. Testerman, J. (2014). Transforming from Christianity to Islam: Eight Women‟s Journey. Cambridge Scholars Publishing.
124. Thalbah, H. (2009). Ensiklopedia. Mukjizat Al Quran dan Hadis (Vol. 7). Sapta sentosa.
125. Thayyarah, N. (2013). Buku Pintar Sains dalam Al-Qur‟an. Serambi Ilmu Semesta.
126. Tucker, M. E. (2012). World Religions, the Earth Charter and Sustainability. In Richard Clugston & S. Holt (Eds.), Exploring Synergies between Faith Values and Education for Sustainable Development. Earth Charter International and Earth Charter Center for Education for Sustainable Development at UPEACE.
127. Veldman, R. G., Szasz, A., & Haluza-DeLay, R. (Eds.). (2014). How the World‟s Religions Are Responding to Climate Change: Social Scientific Investigations.
128. Wahib, A. B. (2017). Being Pious Among Indonesian Salafists. Al-Jami‟ah: Journal of Islamic Studies, 55(1), 1–26. https://doi.org/10.14421/ajis.2017.551.1-26
129. Wahidi, R., Shabir, M., & Junaidi, A. A. (2018). Syaikh Abdul Latief Syakur‘s View on Moral Values in Tafsīr Surah Al-Mukminūn. ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin, 19(1), 61–82. https://doi.org/10.14421/esensia.v19i1.1488
130. Weiming, T. (2012). Ecological Implications of Confucian Humanism. In Richard Clugston & S. Holt (Eds.), Exploring Synergies between Faith Values and Education for Sustainable Development. Earth Charter International and Earth Charter Center for Education for Sustainable Development at UPEACE.
131. Kumar, D.K., Nagar, S.K., Tiwari, J.P.A new algorithm for model order reduction of interval systems (2013) Bonfring International Journal of Data Mining, 3 (1), pp. 6-11.
132. Kaplan, S., Odaci, E., Canan, S., Önger, M.E., Aslan, H., Ünal, B. The disector counting technique(2012) NeuroQuantology, 10 (1), pp. 44-53.
133. B.Mahalakshmi, G.Suseendran ―Effectuation Of Secure Authorized Deduplication in Hybrid Cloud‖ Indian Journal of Science and Technology, Vol(9(25), July 2016. pp.1-7. DOI: 10.17485/ijst/2016/v9i25/87990
134. Z.A. Almusaylim and N. Zaman, ―A review on smart home present state and challenges: linked to context- awareness internet of things (IoT) Wireless Networks‖, 25 (6), 3193-3204.
Downloads
Published
Issue
Section
License
This work is licensed under a Creative Commons Attribution 4.0 International License.
You are free to:
- Share — copy and redistribute the material in any medium or format for any purpose, even commercially.
- Adapt — remix, transform, and build upon the material for any purpose, even commercially.
- The licensor cannot revoke these freedoms as long as you follow the license terms.
Under the following terms:
- Attribution — You must give appropriate credit , provide a link to the license, and indicate if changes were made . You may do so in any reasonable manner, but not in any way that suggests the licensor endorses you or your use.
- No additional restrictions — You may not apply legal terms or technological measures that legally restrict others from doing anything the license permits.
Notices:
You do not have to comply with the license for elements of the material in the public domain or where your use is permitted by an applicable exception or limitation .
No warranties are given. The license may not give you all of the permissions necessary for your intended use. For example, other rights such as publicity, privacy, or moral rights may limit how you use the material.
