ECO-PESANTREN AS THE PANACEA FOR GLOBAL CLIMATE CHANGE: LESSONS FROM NURUL HARAMAIN NW LOMBOK ISLAMIC BOARDING SCHOOL INDONESIA

This paper examined the ecological concept and its implication at Nurul Haramain NW Lombok Islamic boarding school in response to the world climate crisis. Boarding schools have the potentials to bridge the environmental conservation initiative amid the secular science phenomena. This study employed a descriptive-explorative approach using a qualitative methodology. Thus, theoretically, this study was anchored in Mary Evelyn Tucker and Vasudha Narayan's theories of eco-theology in addressing the climate crisis. The findings showed that Nurul Haramain NW Lombok Islamic boarding school had implemented a sustainable lifestyle based on the ecological values in the Al-Quran and Hadith, in which Tuan Guru as the environmental conservation foreman.

One of the Islamic education institutions that could potentially be a leading agent in environmental conservation is Pesantren. Pesantren is one of the elements of society that has the potential to encourage the growth of environmental conservation culture in Indonesia. This non-formal educational institution has long played a significant role not only in trying to "educate the life of the nation" and safeguard the morality of its community but also to prove to be a potential agent of social change. On the other hand, traditional Pesantren is more focused on religious subjects. The majority of Pesantren in Indonesia is a traditional boarding school and is therefore independent of formal government control (Tan, 2012).
According to Horikoshi, Tuan Guru or Kyai has a purposive role in social change, promoting elements of the outside system and causing a change in society A broad role rather than a cultural broker (Horikoshi, 1987, p. 242).
The involvement of the Kyai or Tuan Guru in addressing these climate issues is affected by two points; 1) There is a deep and high sense of societal (highly developed social sense), 2) Concerning problems on a consensus.
Furthermore, through and moving on from the two potentials that these Kyai have played an active role in the existing social structures. According to Sulaiman (1998), Kyai or Tuan Guru has acted as a "pressure group" and "ruling class" at the rural level.
Ironically, in reality, pesantren, Da'i, and ulama as the spearhead of Islamic da'wah do not seem to have made the environmental crisis as an urgent material in their da'wah. It can be seen from the lack of da'wah material concerning the environmental issues, whilst compared to the narratives of religious rituals. This article is aimed to examine the ecological concept and its implication at Nurul Haramain NW Lombok Islamic boarding school in response to the world climate crisis.

METHOD
This study employed a descriptive-explorative approach with a qualitative methodology. Qualitative study is related to the development of social phenomena issues. Arikunto (2010, p. 14). Theoretically, this study was anchored in Mary Evelyn Tucker and Vasudha Narayan's eco-theology theories of eco-theology in addressing the climate crisis. For that reason, this study explored the conceptual and practical of eco-theology in Islamic boarding schools to combat climate change.
Based on the explanation above, further study regarding this issue is intriguing and is urgent to explore. The urgency of the present study is first, the majority of Indonesians are adopting the paternalistic culture. Specifically in Lombok, this paternalistic culture mingles into Islamic culture which is marked by mosques and Islamic boarding schools. The blend of these cultures making central the Islamic boarding schools' role within the society.
Second, a lack of previous studies that focused on Islamic boarding schools' role discourse in facing the climate crisis. However, Islamic boarding schools can be the foundation for grass root movements addressing this climate problem. Third, the result of this study can be adopted to develop Islamic eco-boarding schools in Indonesia.

RESULT AND DISCUSSION
Islamic eco-boarding school is defined as a sustainable school that adopts the green principle to sustain its surroundings including sustainable housing as well as their lifestyles. To preserve the school's environmental sustainability, Islamic eco-theology discourse should be done to meet the standard of environmental sustainability (Bahri, 2018, p. 45).
Eco-theology is a constructive form of theology that explains the connections of religion and nature (interrelationship of religion and nature) mainly the environment. The basic principle of eco-theology believed that climate crisis is not a mere secular problem but also a false religious belief concerning lives and natures.
In the Christian beliefs eco-theology is quite clearly defined, Lynn White, stated: What people do about their ecology depends on what they think about themselves in relation to things around them. Human ecology is deeply conditioned by beliefs about our nature and destiny-that is, by religion ….more science and more technology are not going to get us the present ecologic crisis until we find a new religion, or rethink our old one. (Horell, 2010, p. 13) Through eco-theology, humans' positions, relation, and responsibilities of their surroundings according to the religious beliefs are redefined and reinterpreted. God, humans, and natures are the three main components of eco-theology where they relate to each other (Quddus, 2012, p. 318).
Mary Evelyn Tucker and John A, Grim has pioneered the religious forum and environmental, delivered the environmental conservation discourse at national and international levels to promote this issue. Evelyn believed that religion has five perfect recipes to preserve nature they are: Reference, Respect, Restrain, Redistribution, and Responsibility. Vasudha Narayan also stated that there three basic efforts to save the world based on religious beliefs, Text, Temple, and Teacher (Tucker, 2000, p. 12).
Nasr affirmed that modern humans are stuck in anthropocentric beliefs and have lead to ecological catastrophe for years. It is also stated that westerners are worshipping technology and knowledge over spiritualism resulting in irrational and inhumane behaviors (Nasr, 1975, p. 4).
Gardner recommended environmental activist to consider religion as the climate crisis solutions. The roles of religion in the scientific context are codependency of cosmology and ecology values, moral authority, huge followers foundation, significant material resources, and community building capacity.
According to Nasr, religious values and moral pearls of wisdom in ecotheology are vital to sustaining the world's continuity. Nasr emphasized Muslims to contribute their thoughts in response to environmental conservations. Muslims are challenged to partake in ecological sustainability within or beyond the concepts and to implement in daily life (Nasr, 1996, p.  Tuan Guru Hasanain perceived the hadith of the Prophet (s): "There is none amongst the Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as a charitable gift for him." There is none amongst the Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as a charitable gift for him." (Tafsir Ath- Tabari) villages. As for the forest area, it is reached on foot (Interview, Yusuf, 2019, July According to the present study there are a few recommendations needed: It is important, first, to take a further implication of promoting ecotheology in the contemporary context; secondly, to raise ecological awareness which is based on eco-theology knowledge and also to expand its application in all level educational institutions; thirdly, to develop an ecological curriculum in all level educational institutions.