Islamic education today is faced with the necessity to be adaptive, reflective, and solution-oriented in response to the very rapid and multidimensional changes of the times [28] . In the global context, the emergence of the Sustainable Development Goals (SDGs) as a world agenda until 2030 marks a collective effort to address the major challenges facing humanity, ranging from poverty, climate change, social inequality, moral degradation, environmental crises, to access to education and healthcare. This global agenda requires spiritual, ethical, and civilizational contributions from religions, including Islam [29] . However, for that, Islamic education must paradigmatically reposition itself so as not to get trapped in mere normative routines.

In this context, the urgency of renewing the paradigm of Islamic education, particularly through the course of Al-Islam and Kemuhammadiyahan (AIK), becomes significant. So far, AIK has been positioned more as a medium for transmitting Muhammadiyah's identity values and ideology without a strong strategy to make it a transformative tool in responding to contemporary global issues. To address this issue, AIK needs to be reconstructed as an integral, contextual, and responsive paradigm of Islamic education based on sustainability and aligned with the SDGs.

a. The Reality of the Global Crisis and the Demand for a Responsive Education Paradigm

The crisis currently affecting the world is not just an economic or technological crisis, but a civilizational crisis, including a crisis of meaning, morality, and spirituality [30] . Global warming, natural resource exploitation, social conflicts, gender inequality, poverty, and environmental degradation have become real threats to the future of humanity [31] . In this situation, education should not merely be an instrument for the reproduction of knowledge, but rather a means of social and spiritual transformation.

Islam, as a religion of mercy for all worlds, has fundamental principles that are very much in line with the sustainability values in the SDGs. Unfortunately, principles such as tauhid, ubudiyyah, imtiyaz, itqan, ihsan, and perkhidmatan are often not framed within a sustainability mindset in the contemporary context. This causes Islamic teachings to be understood textually and ritualistically, but fails to provide concrete solutions to contemporary socio-ecological issues. Therefore, the paradigm of Islamic education must shift from passive traditionalism towards a holistic and global paradigmatic transformation.

b. The Strategic Position of AIK in Muhammadiyah Higher Education

In the environment of Muhammadiyah Higher Education Institutions (PTM), AIK is the ideological and cultural heart that distinguishes the institution from other campuses [32] . AIK is not only a course but also the spirit of Muhammadiyah's vision as a progressive Islamic movement. However, in practice, AIK tends to operate more administratively, symbolically, and normatively, getting trapped in academic routines without deep reflection on social changes. However, AIK has a great opportunity to become a strategic space in shaping moral subjects who are aware of social responsibility and sustainability. If managed paradigmatically, AIK could become a place for dialectics between text and context, between Islamic values and the challenges of the modern world. For that reason, a renewal of perspective on AIK is necessary: from a supplementary course to an epistemological instrument and transformative praxis.

c. Weaknesses of the Old Paradigm

The paradigm of Islamic education, including AIK, currently tends to be indoctrinative and does not address the realities of student life [33], [34] . The lesson materials are mostly presented normatively, emphasizing memorization and textual understanding without sufficient space for critical reflection, active participation, or the Islamic processing of social reality. This makes it difficult for students to see the connection between what they learn in class and what happens in society, such as the climate crisis, poverty, or social conflict. Learning models like this risk making AIK lose its social relevance. When AIK is not linked to sustainability values and global challenges, it will only become a stagnant curriculum document, far from the progressive spirit of the da'wah of enjoining good and forbidding wrong.

d. The Urgency of Transforming Towards a Sustainable-Based Islamic Education Paradigm

To make AIK relevant in the context of sustainable development, a paradigm shift is needed from a normative approach to a contextual and transformative approach. This new paradigm positions Islamic education, through AIK, as a process of fostering ecological awareness, social solidarity, and moral responsibility towards fellow humans and nature. By integrating SDG values into the AIK paradigm, Islamic education is not only symbolic but also becomes an agent of change capable of producing graduates who are religious, humanistic, and ecological. This is an important step towards an Islamic civilization that is not only advancing in narrative but also real actions amidst the global reality.

The transformation of AIK towards a sustainability paradigm aligns with the thoughts of Paulo Freire and Amin Abdullah. Freire rejected the passive education model (banking education) and emphasized dialogical education that is liberating and transformative. This approach is relevant for AIK to become a space for critical discussion, not merely a transmission of doctrine. Meanwhile, Amin Abdullah, through the theory of integrationinterconnection, emphasizes the importance of combining Islamic studies with social sciences and modern science. This enables AIK to engage in dialogue on global issues such as the climate crisis, gender equality, and social justice within the framework of the SDGs.

By adopting these two approaches, AIK can foster critical awareness, avoid formalism, encourage transformative praxis, and shape students as agents of change. This transformation is not just a new method, but an urgent necessity for AIK to become a moral and intellectual force in addressing the challenges of the times and supporting sustainable development.

The reconceptualization of AIK (Al-Islam and Kemuhammadiyahan) as a sustainability-based paradigm of Islamic education is an urgent necessity in facing the era of global complexity, moral degradation, and environmental crisis that afflicts the modern world. AIK cannot continue to operate within the conventional learning model that emphasizes only cognitive and normative aspects; instead, it must evolve into a transformative force that unites Islamic spirituality with a commitment to social justice and ecological sustainability. This new paradigm positions AIK not merely as the institutional identity of Muhammadiyah Higher Education, but as an ideological force for social change that addresses the challenges of the times while also supporting global agendas such as the Sustainable Development Goals (SDGs).

a. From Normative Instruments to Transformative Instruments

AIK has often been considered a form of learning that tends to be trapped in an indoctrinative approach, merely transferring religious information without fostering students' critical thinking. This model inherits a traditional educational approach that is vertical, one-way, and lacks space for dialectics and student involvement in addressing reality. Islamic education is essentially a process of tazkiyah (self-purification), ta’lim (teaching), and ta’dib (instilling ethical values), as theorized by Syed Muhammad Naquib al-Attas [35].

The transformative approach developed in AIK must be able to function in this course as an arena for the emancipation of thought and social praxis. AIK must become a critical tool for interpreting social realities and fostering the moral courage of students in genuinely advocating Islamic values. Thus, AIK becomes a space for the formation of sustainable habitus, which is conscious behavior grounded in spiritual awareness, social responsibility, and consistent ecological concern.

Transformative AIK no longer teaches Islam merely as a set of normative rules, but as a living, dynamic, and liberating teaching. Students are trained not only to memorize verses or the history of the Muhammadiyah movement but also to read structural inequalities, evaluate consumerist lifestyles, and formulate solutions based on Islamic values for local and global issues.

b. The Relevance of Islamic Values Based on AIK with the SDGs

Islamic values have a very strong ethical and philosophical continuity with the principles of sustainable development as formulated in the Sustainable Development Goals (SDGs) agenda. This shows that Islam is not a religion limited to mere ritual worship, but rather a comprehensive system of life (dīn al-ḥayāh) that carries a mission of justice, balance, and mercy for the entire universe. In this context, Islamic and Muhammadiyah Education (AIK) plays a strategic role as a moral and spiritual instrument in addressing various global challenges through an inclusive, humanistic, and sustainable approach.

The integration of AIK values and SDGs has been developed in the document of the Unification of Sciences Guidelines (Tauḥīd al-'Ulūm) of Ahmad Dahlan University (UAD), which emphasizes the importance of developing knowledge based on Islamic and Muhammadiyah values. Within it, there are several core values that directly or indirectly align with the SDGs [36] .

First, the value of the appreciation of monotheism becomes the main basis in AIK education. Monotheism is not just a theological principle, but an ontological foundation that emphasizes the interconnectedness between humans, nature, and God. This awareness gives rise to spiritual, social, and ecological responsibilities that align with the principles of sustainable development, such as environmental awareness, intergenerational justice, and a simple and non-consumptive lifestyle.

Second, the value of scientific dedication has become a hallmark of education at UAD, manifested through the strengthening of three main ethos in the implementation of the university's fourfold duty, namely education, research, community service, and AIK. These ethos include:

Third, the value of the service of knowledge is a form of scholarly dedication that does not stop at the conceptual or academic level alone, but is realized in concrete works that reflect a commitment to the Muhammadiyah Progressive Islamic Mission. This value encompasses five orientative dimensions, namely:

With this approach, AIK education is expected not only to shape individuals who are ritualistically obedient but also aware of their social and ecological responsibilities as part of humanity. Islamic values in AIK become an important foundation in building spiritual sustainability that can directly contribute to the achievement of the SDGs, both in the fields of education, environment, equitable economy, and inclusive social development.

Tauḥīd, as the theological foundation of Islam, emphasizes the interconnectedness between humans, nature, and God in a cosmic unity [37] . This awareness of tauḥīd encourages humans to live their lives with the principle of ecological responsibility because all of creation is a trust from Allah [38] . Tauḥīd forms the foundation of spiritual sustainability, which prevents humans from exploitative behavior towards nature. The connection with the SDGs is as follows.

The ethos of service from the perspective of AIK is an embodiment of the meaning of worship in a broad sense. In this context, every activity of education, research, and community service is part of worship, which must be carried out consciously, with full integrity, and a spiritual orientation. Service is not merely an institutional obligation, but a tangible form of servant leadership that aligns with the principles of the SDGs in public service, quality education, and social welfare. The ethos (ubūdiyyah) in the context of AIK consists of three main values: innovative, professional, and dedicated, all of which reflect a form of servitude (ubūdiyyah) to Allah SWT. in scholarly activities. These three values serve as the ethical and spiritual foundation in carrying out the fourfold duties of higher education: education, research, community service, and AIK, as a manifestation of the integration between worship and tangible contributions to the development of the community, nation, and world civilization.

a. Innovative (Imtiyāz)

The innovative character reflects the spirit of intellectual ijtihad in Islam, which emphasizes critical, creative, and adaptive thinking in response to the changing times. The Qur'an invites us to reflect, contemplate, and reason as the basis for innovation and novelty. In the context of the SDGs, an innovative attitude becomes the main capital in providing solutions to global challenges such as the environmental crisis, inclusive education, and sustainable technology development.

b. Professional (Itqān)

Professionalism or itqān is an Islamic value that teaches diligence, responsibility, and consistency in work. This value emphasizes the importance of work quality accompanied by discipline, productivity, and humility. Professionalism based on AIK values contributes to the development of credible institutional systems and the advancement of superior human resources.

c. Dedication (Iḥsān)

Dedication means being highly committed, sincere, and total in carrying out responsibilities based on sincerity, honesty, steadfastness, and concern. In Islam, dedication is a manifestation of iḥsān, which means doing the best possible as if seeing Allah in every action we take. This dedication shapes a strong work ethic, scientific integrity, and sensitivity to social and environmental issues, values that strongly resonate with the SDGs.

From the perspective of Progressive Islam, service is not merely a social activity, but rather an embodiment of Islamic values in real life to build a just, civilized, and sustainable civilization. The Progressive Islam manifesto emphasizes the importance of active involvement of Muslims in various aspects of life, whether communal, national, humanitarian, universal, or scholarly, as a form of prophetic responsibility (almas'uliyyah al-nabawiyyah). This service aligns with the global goals outlined in the Sustainable Development Goals (SDGs), which fundamentally correspond with the principles of justice, welfare, and preservation taught by Islam. The following is a mapping of the relevance of the Progressive Islamic service to the SDGs in five main areas:

c. AIK as a Medium for Progressive Da'wah and Global Responsibility

As part of the Muhammadiyah institution, the progressive Islamic movement AIK should be the main vehicle for a progressive da'wah that addresses the challenges of the times. Dakwah is no longer limited to sermons and teachings, but has expanded into advocacy actions, defending the weak, and spreading global civilizational values. The concept of Islamic Global Citizenship can be instilled in AIK to shape students as global citizens grounded in universal Islamic values, open to diversity, and committed to world peace. Here, AIK plays a strategic role in forming intellectual-activist cadres who can bridge Islamic values with global realities while maintaining faith, yet not being closed off from the currents of the times. By building global awareness and collective responsibility, students not only become campus intellectuals but also agents of change at the grassroots and global arena.

The transformation of AIK into an Islamic education paradigm that is responsive to the Sustainable Development Goals (SDGs) finds a strong theoretical foundation in Paulo Freire's Critical Pedagogy and Amin Abdullah's Integration-Interconnection theory. Both offer visionary approaches that are highly relevant to addressing the longstanding weaknesses of AIK, which tend to be normative and disconnected from social realities.

Freire, with his Critical Pedagogy, rejects the one-way education model that positions students as passive objects. In the context of AIK, this approach corrects indoctrinative practices and paves the way for dialogic, emancipatory, and participatory learning. AIK must become a space of critical awareness where students are trained to read social realities, identify inequalities, and develop moral courage to act as a necessity in building a sustainable habitus.

Meanwhile, Amin Abdullah, through the concept of Integration-Interconnection, encourages that Islamic studies should not operate in a closed space. AIK needs to establish constructive relations with contemporary issues such as the environmental crisis, social justice, and sustainable economy, all of which are at the core of the SDGs. This approach strengthens the position of AIK as an epistemic locus that connects Islamic values such as tauhid, ubudiyyah, imtiyaz, itqan, ihsan, and Service to the community with real global challenges. By adopting these two approaches, AIK transforms from merely a medium of value transmission into a living and relevant transformative tool. It does not merely shape religious individuals ritualistically, but rather gives birth to subjects committed to social justice, ecological awareness, and global responsibility. This is the tangible form of progressive Islamic education that makes AIK a bridge between the holy scriptures and the real world, between the legacy of revelation and the global humanitarian agenda. Here is the scheme for the reconceptualization of AIK as a paradigm of sustainable-based Islamic education.

Thus, the reconceptualization of AIK as a sustainability-based Islamic education paradigm not only enriches the theological dimension but also provides practical relevance in addressing contemporary global challenges. This scheme becomes an integrative foundation that unites the values of faith, knowledge, and sustainability actions as a single entity in a visionary, transformative, and future-oriented Islamic education process for the community and the environment.

The transformation of the AIK curriculum is a strategic step in making Islamic education a driving force for sustainable civilization. In a multidimensional environmental, social, and spiritual crisis, AIK must move beyond a purely dogmatic and cognitive curriculum framework. A curriculum design is needed that combines Islamic values with the principles of Sustainable Development Goals (SDGs), through contextual, applicative, and critical approaches. This transformation has a strong theoretical foundation in two main approaches:

a. The theory of Paulo Freire's Critical Pedagogy emphasizes the importance of education as a means of liberation and critical consciousness.

b. Amin Abdullah's Theory of Integration-Interconnection emphasizes the importance of breaking down academic barriers between Islamic studies and contemporary sciences, so that Islamic education becomes relevant to real-world problems.

This curriculum innovation is part of the reconstruction of Islamic education based on the values of justice, mercy, trust, and ecological responsibility. By linking the AIK curriculum to the SDGs indicators, AIK is not only an instrument for the formation of faith but also a tool for social and civilizational development.

a. Integration of Islamic Principles based on AIK and SDG Indicators in the Curriculum

In an era of globalization filled with social, ecological, economic, and technological complexities, religious education can no longer stand as an entity separate from the dynamics of the times [39] . Therefore, to make the Al-Islam and Kemuhammadiyahan (AIK) course a dynamic, relevant, and strategic learning space, a radical step is needed, namely, integrating Islamic principles with the indicators of the Sustainable Development Goals (SDGs) systematically and substantively.

The innovation of the AIK curriculum is not enough to simply add SDG materials to the syllabus, but it must also reorganize the vision, mission, and learning outcomes to be directly connected with sustainable development based on Islamic values. This is in line with Critical Pedagogy, which encourages learning to touch on social realities, and Integration-Interconnection, which demands openness to knowledge and cross-disciplinary issues. Here is an example of the integration of Islamic principles with specific SDG indicators:

Quality education is not just access to schools, but also the formation of a whole human being. In Islam, the command to read and learn is in QS. Al-‘Alaq: 1–5 is not only the opening of revelation but also the foundation of a civilization based on knowledge. Tauḥīd instills the awareness that knowledge is a path to getting closer to Allah, while the service of knowledge emphasizes that education must be oriented towards the improvement of the community and the development of a civilized world.

AIK as a mandatory course at Muhammadiyah universities not only teaches the memorization of verses and history but also encourages students to understand the relationship between Islamic values and global challenges such as the ecological crisis, economic inequality, and moral decadence. In this regard, AIK serves as a means to shape a generation that is spiritually, socially, and ecologically intelligent.

The Qur'an and Hadith encourage creativity and innovation as part of contemporary ijtihad. The value of imtiyāz in AIK shapes students who not only master theory but are also capable of creating solutions to various societal issues, such as through environmentally friendly technology, social innovation, or a productive waqf-based economy. This integration positions AIK as a driver of practical and grounded knowledge development.

A concrete example is the development of AIK materials that invite students to engage in problem-solving-based projects: for instance, designing a transparent digital platform for zakat, an Islamic education application for children with disabilities, or a digital preaching module for urban teenagers. All of this reflects the integration of the value of imtiyāz with the spirit of SDG number 9,

Professionalism in Islam is not a secular concept that is solely result-oriented. The Prophet's Hadith emphasizes in a hadith:

"Indeed, Allah loves when one of you does something, he does it with itqān (sincerity)." (HR. Thabrani).

In the context of AIK, itqān becomes an important value in fostering integrity, diligence, and responsibility in work and study. By internalizing this value, students are encouraged to not only "work" but to "worship" through their work. This concept is highly relevant in producing superior human resources who are not only competent but also trustworthy, an important requirement in creating fair and sustainable economic growth.

Tauḥīd teaches that all creations are part of an interconnected system. Nature is not an object of exploitation, but a trust from God. In AIK, ecological awareness is not merely an activist agenda, but a form of deep spirituality. Students are invited to understand that littering or wasting energy is a form of betrayal of the trust of stewardship.

From the perspective of universal service, students not only understand climate issues academically but are also involved in real actions such as reforestation, urban farming, or digital campaigns to reduce carbon footprints. AIK bridges the gap between knowledge, faith, and action.

Iḥsān in AIK fosters sincerity and integrity, two qualities needed to strengthen state institutions and create a just societal order. When these values are applied in education, students are not only taught Islamic law theoretically, but are also motivated to become pioneers in combating corruption, advocating for social justice, and resolving conflicts peacefully.

Meanwhile, in national service, AIK teaches that love for the homeland is part of faith, and defending the integrity of the Unitary State of the Republic of Indonesia is a form of amar ma'ruf nahi munkar in the context of nationalism. AIK education is aimed at producing young leaders who are ethical, capable, and have a sense of statesmanship.

Gender equality in AIK is not understood as absolute sameness, but as proportional justice. Islam has recognized women's rights in education, leadership, and social participation from the very beginning. AIK instills the value of iḥsān so that every human being is respected and their dignity is upheld without discrimination. In practice, this is translated through critical discussions on gender-biased interpretations, as well as student involvement in activities for the empowerment of women and children.

Islam teaches ta‘āwun (cooperation) and ukhuwah as the foundation of social relations. AIK encourages students to establish cross-disciplinary and cross-cultural collaborations to jointly solve global problems. Collaborative projects, cross-faculty research, or cross-campus community engagement at Muhammadiyah are forms of implementing SDG 17 through the values of iḥsān (care and sincerity) and imtiyāz (creativity and progressiveness).

b. Strategy for Implementing the Innovative AIK Curriculum

The transformation of the AIK curriculum substance will be in vain if it is not accompanied by transformative and applicative implementation strategies. Therefore, to realize AIK as a living and impactful curriculum, contextual, participatory, and actionbased pedagogical steps are needed. Several implementation strategies that can be applied include those based on the research by Rozi and Kurniawan titled "Contemporary Islamic Studies as Critique of Al-Islam and Muhammadiyah (AIK) in Muhammadiyah Higher Education," then adjusted to the context of this research as follows:

Learning approaches such as case studies, service learning, problem-based learning, and project-based learning should be an integral part of AIK education. In this approach, students are not only recipients of material but also active subjects in exploring, analyzing, and providing solutions to real-world problems.

AIK cannot be positioned exclusively, but must be open to interaction with other sciences. Collaboration with the faculties of engineering, agriculture, health, economics, and social politics will enrich students' perspectives in understanding and implementing Islamic values, especially AIK, in real life.

AIK should be an initial space for students to develop social inquiry and civic engagement. Through small research assignments, students can investigate local issues such as plastic waste, radicalism, or educational poverty, and then develop community service programs based on the research findings.

The transformation of AIK cannot happen without a transformation at the instructor level. Therefore, AIK lecturers need to receive intensive training on the SDGs, critical pedagogy-based teaching methods, and techniques for integrating Islamic values with global issues.

By substantially integrating Islamic principles with SDG indicators, AIK has the opportunity to become a progressive and strategic model of Islamic curriculum. AIK is no longer just a space for normative-theological teaching, but has evolved into a field of critical and solution-oriented Islamic ethical praxis in response to global challenges. This transformation is not just about how to understand Islam, but about how to make Islam a moral and intellectual force to build a just, peaceful, and sustainable world.

The paradigm of Islamic education based on Al-Islam and Muhammadiyah (AIK), reconstructed to achieve the Sustainable Development Goals (SDGs), has a significant driving force in shaping the character and transformative actions of the academic community. This paradigm not only brings about a substantial change in the way Islamic education is viewed but also demands transformation in all aspects of educational practice, from the curriculum and learning strategies to the social role of the campus as a center of civilization. The implications of this paradigm are vast and strategic, touching on philosophical, pedagogical, cultural, and even structural dimensions within the Islamic higher education system, particularly in the Muhammadiyah Higher Education Institutions.

a. Philosophical Implications

The new paradigm of AIK expands the function of Islamic education from merely passing down normative teachings to interpreting these teachings as the foundation of global civilization ethics. In the research on Transforming Islamic Education for Environmental and Social Sustainability by Andi Hajar (2023), it emphasizes principles based on Islamic values as the foundation for curriculum renewal and environmental ethics in Islamic education [40] . This philosophical implication opens up the horizon that Islam has a cosmology and value framework compatible with critical modernity, which is non-exploitative, non-secularistic, and non-materialistic. AIK as an educational paradigm teaches that faith must give rise to a commitment to justice and sustainability, not only in vertical relationships but also in horizontal relationships among humans and with nature.

b. Pedagogical Implications

This paradigm also changes the way AIK is taught and learned. The learning process is no longer one-way but is directed towards a dialogical, reflective, and participatory space, encouraging students to become active subjects. Research by Khairul Ashabil Amin (2025) confirms the effectiveness of the PjBL method in Islamic religious education, where the implementation of projects based on Islamic values has been proven to enhance critical thinking, collaboration, and emotional engagement of students in real social projects. In the context of AIK, this approach allows students not only to understand religious texts conceptually but also to interpret them in the form of actions ranging from environmental conservation, advocacy for the rights of marginalized groups, economic empowerment of the community, to social awareness campaigns in line with Islamic principles and the SDGs [41].

c. Cultural Implications

AIK has strategic potential in shaping the collective awareness of the academic community about the importance of sustainability and justice values as an integral part of the actualization of faith. Islamic education through AIK must be able to cultivate spirituality that supports environmental preservation, advocates for marginalized communities, and commits to equitable development. In this context, Andi Hajar (2024) emphasizes that the integration of Islamic values into the Islamic education system has given rise to innovations such as Eco-Pesantren and sustainability-based curricula in higher education. This movement serves as a concrete example of how religion and education can collaborate to address environmental and social challenges progressively and practically.

d. Structural and Institutional Implications

At the institutional level, the AIK-based Islamic education paradigm oriented towards the Sustainable Development Goals (SDGs) positions AIK not merely as a course that reinforces institutional identity, but as a strategic pillar of reform in Islamic higher education. AIK must function as the main promoter in the transformation of campus culture, encouraging changes in thinking, acting, and collectively contributing to global sustainability issues. Research by Uswatun Hasanah et al from Raden Intan Lampung State Islamic University shows that SDG values have been systematically integrated into the campus institutional structure, including in the form of programs such as Environmental Ambassadors, Ecological Studies, and community service activities based on sustainability principles and Islamic ethics. These findings demonstrate that Islamic educational institutions are capable of responding to the global agenda through a framework of contextual and applicable Islamic values [42] .