BIKIN PENONTON MERINDING.!SYARHIL QURAN: GERAKAN KOLEKTIF MENGHADAPI KRISIS IKLIM DAN KOLUSI GLOBAL

Summary

The presentation argues that the climate crisis and pollution are not merely natural events. Human actions—including deforestation, destructive mining, and other forms of environmental exploitation—contribute to them. It frames environmental protection as both a religious duty and a shared human responsibility.

The speakers cite environmental problems and statistics reported in the subtitles, including forest loss in Indonesia, severe air pollution in major cities, rising temperatures and water shortages, rising sea levels affecting coastal areas, and mercury pollution linked to illegal gold mining. The subtitles attribute several of these claims to news outlets and NASA-related data. These figures are presented as claims made during the performance, not as independently verified facts.

Religious argument

The presentation draws on two Qur’anic passages:

• Al-Baqarah 2:205 is presented as condemning people who spread corruption on earth and damage crops and livestock. The speakers connect this to ecological destruction, such as deforestation and mining without environmental restoration.
• Al-A‘raf 7:56 warns against causing damage to the earth after it has been set right. Commentaries cited in the performance extend this idea to harming people, animals, trees, homes, and water sources.

The speakers also invoke the Islamic principle that people should not harm themselves or others. They describe tawhid as having ecological implications: nature is understood as a sign of God and should not be exploited excessively.

They support ecotheology as a practical way to build lasting environmental awareness, rather than relying on symbolic actions such as planting trees without caring for them afterward.

Proposed actions

The presentation recommends three concrete measures:

1. Develop green theology to strengthen religious and ethical awareness of environmental responsibility.
2. Encourage Islamic universities to develop fiqh al-bi’ah—Islamic environmental jurisprudence—in a systematic way.
3. Establish a sharia-compliant environmental monitoring body to oversee environmental protection.

The conclusion is that responding to climate change and pollution requires collective action and should be treated as a shared religious, humanitarian, and sustainable-development responsibility.

Speakers and sources featured

• Speakers: An unnamed group of Qur’an-interpretation presenters (syarhil Qur’an performers); individual names are not provided in the subtitles.
• Religious texts and figures cited: The Qur’an (Al-Baqarah 2:205 and Al-A‘raf 7:56); the Prophet Muhammad, through a saying about not causing harm; Imam al-Tabari; Imam al-Qurtubi; Sheikh Dr. Muhammad Sulaiman al-Asqar; Imam Abu Muzaffar al-Sam‘ani; al-Dahhak; Seyyed Hossein Nasr; and Fadhlun Khalid.
• Other sources cited in the performance: BBC Indonesia; Republik Merdeka Online; NASA Geo Observatory; and Indonesia’s Ministry of Religious Affairs.