Global climate is a long-term change that causes global temperatures to rise. It is caused by what is called 'Anthropocene'. Humans are the cause of the acceleration of the climate crisis. This includes greenhouse gas emissions resulting from deforestation, waste, vehicle pollution, and extractive industry activities.

Accordingly, one of the main problems with anthropocentrism comes from religion. Therefore, theological attitude is one of the factors responsible for environmental destruction. In light of this, religious traditions need to examine their own role, rethinking the anthropocentrism of all major religious traditions.

Furthermore, some of the problems faced today are doubts by religious authorities about scientific claims that often conflict with scriptural narratives. This is evidenced by Survey Iklim Nasional, Indonesian Muslims trust religious leaders more than activists, governments, and scientists when it comes to climate issues.

This is a huge concern for the environment by religious leaders. Many people assume that they play an important role in influencing a society, because of the authority they have. In this case, religious leaders have religious knowledge and a large number of followers. Thus, they can increase the awareness of the Muslim community to switch towards pro-environmentalism action.

To tackle this issue, the green Islam movement echoed through several research institutions, campuses, and governments¹. Further, this is a positive action in an effort to prevent the acceleration of the crisis.

Religious Authorities toward Green Islam Movement.

In understanding the Green Islam movement in Indonesia, this cannot be separated from the relationship between religious authority and ecology. Religious authority in Indonesia consists of several variations including individuals and institutions.

Individually can be viewed from Prof. Nasaruddin Umar as the Grand Imam of the Istiqlal Mosque as well as the Minister of Religious Affairs of the Republic of Indonesia. He is popular with his idea of an eco-mosque which integrates ecology and the Mosque for managing the Istiqlal Mosque. This includes the ablution water recycling systems, the implementation of solar panels, and river maintenance at the Istiqlal Mosque. Hence, his contribution was rewarded with a green building by the World Bank.

In the institutional aspect, Muhammadiyah itself has introduced green innovation through the al-Maun movement to strengthen its commitment to environmental conservation. Al Maun itself is part of Muhammadiyah's da'wa agenda as an effort to overcome and mitigate climate. This is part of the Green Muhammadiyah Declaration contained in the National Working Meeting of the PP Muhammadiyah Environmental Assembly.

Moreover, Nahdlatul Ulama (NU) is the largest Muslim organization in the world, which has considerably contributed to the world of traditional Islamic education, namely pesantren.

Several Islamic boarding schools from Nahdlatul Ulama (NU) have applied eco-pesantren as an innovative breakthrough in contributing solutions regarding climate concerns. Furthermore, the modeled authority of individual charismatic teachers (kiai) and preachers is central to the adaptation and application of Islam and ecology in this traditional institution.

Al Anwar al-Misyqat for example, this pesantren is quite visionary in presenting an educational curriculum based on ecology, feminism, humanism, and socialism. The pesantren, which is cared for by Gus Roy Murtadho and Siti Barokah, is exemplary in implementing activism activities based on nature conservation. Gardening and maintaining cleanliness are important routines for students who aim to be taught to eat from their own vegetable plants and minimize impulsive behavior.

If religious leaders at the forefront of preaching the call to protect the environment similarly such the case of a head of school al-Misyqat. There will be many positive influences that can navigate the ecology of ethics in society. Collective identity in the context of the green Islam movement can work well if leaders set a good example.

Challenges and Significance of Religious Leaders' Influence on the Green Islam Movement

Nevertheless, the green Islam movement by religious leaders that continues to grow today is not reflected by the fact in practices. For instance, the granting of mineral and coal IUPs from the government to Nahdlatul Ulama (NU) and Muhammadiyah organization is an anomaly that is confounded by Indonesian Muslims. In connection with this, it could be incongruity that former Muslim authorities often call for protecting the environment, meanwhile, their Islamic civil organization contributes to extracting nature.

Based on the data compiled by PPIM (Pusat Pengkajian Islam dan Masyarakat UIN Jakarta) about 63.83% of Muslims in Indonesia agree that Islamic boarding schools and religious organizations can own mining businesses and oil palm plantations to increase their income. There are around 67.88 percent of Muslims who belong to Nahdlatul Ulama (NU) and 70.29 percent of Muslims who belong to Muhammadiyah agree that the two institutions should manage mines.

Interestingly, some members of the MUI who come from NU and Muhammadiyah backgrounds issued a fatwa on haram of destroying the environment. This is covered in the Indonesian Ulema Council's Fatwa No. 86 of 2023 on 'The Law of Controlling Global Climate Change'. Moreover, through the views of Nahdlatul Ulama (NU) scholars, damaging the environment is prohibited, and protecting it is ‘fardh al-kifayah’ or obligation when referring to the framework of principles of legal legislation from Nahdlatul Ulama (NU).

Lately, the development of religious authorities on environmental issues only revolves around the call for da'wa, advocacy, and the production of fatwas. This is a positive thing to give awareness to Muslims about the importance of protecting the environment. However, in the aspect of safeguarding, mitigation, and conservation, which in fact has the greatest weight, it is still lacking in its application.

The relationship between religious authority and the environment in the landscape of the green Islam movement in Indonesia is not new. Several institutions such as Nahdlatul Ulama (NU), Muhammadiyah, and MUI have contributed to the application of eco-theology as a step to minimize the climate crisis.

The environmental movement by religious leaders is often carried out through the pulpit of sermons, curriculum education, as well as prohibitions and recommendations through Islamic law enshrined in fatwas. Nonetheless, it becomes ambivalent when religious leaders are confronted between the economy and preserving the nature. Acceptance of mining for the sake of organizational economic independence or destroying the earth through extractive activity.

Hence, the agreement of the Muslim scholars contained in the fatwa should be a reinforcement in shaping collective consciousness. Additionally, through religion, collective consciousness and social consensus can be formed to conserve nature. Moreover, the role of religious authority in navigating climate crisis awareness in society may be insignificant if religious leaders do not reflect on environmental conservation in their policies or fatwas.

Bridging the Gap: Practical Steps for Religious Leaders and Policymakers

Some other countries, such as the Vatican and Lebanon, can be good examples of bridging theory and practice by religious authorities. The Encyclical ‘Laodato Si’ which means ‘Praised are You, my God’ by St Francis of Assisi. This action is part of the calling for ecological conversion by Catholics. Interestingly, besides being a head of the Vatican State, Pope Francis utilized his authority as a religious leader to raise awareness of nature and climate crisis.

The ulama's approach to nature, based on Islamic law, can also be seen in the conservation system of the Society for the Protection of Nature in Lebanon (SPNL). The organization has promoted the 'Hima' initiative, which is an Islamic-based conservation policy. This policy is implemented to protect biodiversity based on Islamic values navigated by the ulama and the government.

Based on these, religious leaders not only navigate the people through sermons to sensitize the environment but also in the form of influence and movements institutionalized by authority in practical forms.