Framing Ekoteologi Islam: Studi Kasus Pemanfaatan Energi Terbarukan dengan Panel Surya di Masjid Al Muharram Yogyakarta

Nabila Qurrota Aini, Prof. Dr. Ir. Siti Andarwati, S.Pt., M.P., IPU., ASEAN Eng.;Dr. Dyah Woro Untari, S.P., M.P.

2026 | Tesis | S2 Penyuluhan dan Komunikasi Pembangunan

Penelitian ini dilatarbelakangi oleh paradoks transisi energi nasional yang berjalan lambat akibat dominasi pendekatan teknokratis yang bersifat top-down dan abai terhadap dimensi kesadaran moral masyarakat. Di tengah kebuntuan tersebut, Masjid Al-Muharram di Kampung Brajan, Yogyakarta, tampil sebagai anomali positif dengan mewujudkan kemandirian energi secara swadaya melalui pemasangan panel surya sejak tahun 2023. Infrastruktur ini dibiayai secara mandiri melalui skema crowdfunding "Sedekah Energi" yang melibatkan 5.500 donatur publik. Penelitian ini bertujuan untuk membedah strategi pembingkaian (framing) pesan berbasis ekoteologi Islam oleh inisiator gerakan, sekaligus menganalisis resonansi makna dan persepsi jamaah terhadap teknologi guna memahami fondasi keberlanjutan sistem sosio-teknis energi terbarukan di tingkat komunitas. Menggunakan paradigma konstruktivisme sosial dengan pendekatan studi kasus, penelitian kualitatif ini mengeksplorasi kedalaman realitas majemuk di lapangan. Data primer dihimpun dari 13 informan melalui teknik purposive sampling, dengan instrumen wawancara mendalam, observasi, dan dokumentasi. Analisis data dilakukan melalui teknik pencocokan pola (pattern matching) dengan mengintegrasikan pengkodean deduktif berbasis Teori Framing Benford & Snow untuk membedah produksi pesan, serta pengkodean abduktif berbasis Atribut Inovasi Rogers untuk mengevaluasi dimensi resepsi komunitas. Hasil penelitian menunjukkan bahwa inisiator secara strategis menjalankan tiga tugas pembingkaian inti (core framing tasks) dengan bersandarkan pada prinsip dakwah bil hal atau keteladanan tindakan. Melalui diagnostic framing, konsumsi energi fosil diredefinisi sebagai krisis moral-teologis berupa "dosa ekologi" dalam ibadah dan ke-dzalim-an sistemik industri batu bara, serta mengamplifikasi perilaku israf dan tabdzir. Secara prognostic framing, panel surya dibingkai sebagai "teknologi Allah" (wujud syukur), dan hambatan biaya diatasi melalui transformasi narasi investasi komunal "Sedekah Energi". Pada dimensi motivational framing, dukungan komunal dimobilisasi lewat janji investasi akhirat (amal jariyah), visualisasi "surga konkret" saat masjid tetap terang benderang di kala kampung mengalami pemadaman listrik, dan penegasan kewajiban syariah berbasis maqashid syariah. Rangkaian pembingkaian ini memicu tipologi resonansi tiga lapis di masyarakat: lapisan komunitas inti aktif mengalami habituasi perilaku ekologis secara mendalam; lapisan jamaah aktif non-struktural menyerap makna secara pragmatis; sedangkan warga periferal non-aktif mengalami netralisasi bingkai (frame neutralization) yang hanya mengadopsi fungsi fisik tanpa menginternalisasi nilai teologisnya. Dari kacamata sistem sosio-teknis, keberlanjutan program ini sangat bergantung pada interaksi dinamis antara subsistem teknis dan sosial yang dievaluasi melalui lima atribut inovasi. Keuntungan relatif terbukti nyata secara operasional-sosial melalui keandalan daya darurat dan inklusivitas gender, meskipun keunggulan finansialnya minimal akibat murahnya tarif beban sosial PLN untuk tempat ibadah. Kompatibilitas inovasi dinilai tinggi karena keselarasan nilai spiritual dan kematangan modal sosial dari program Sedekah Sampah terdahulu yang dirintis sejak 2013. Namun, kompleksitas residual muncul seiring usia sistem, seperti adanya risiko keselamatan (safety risk), kesenjangan antusiasme kaderisasi (enthusiasm gap), kerentanan figur kunci (single point of failure), serta degradasi aktif baterai yang menyebabkan sistem padam berulang di waktu Subuh. Penurunan teknis ini berdampak kritis pada kemampuan diamati (observability) karena kegagalan daya darurat memicu lahirnya counter-frame satiris di kalangan jamaah yang mengancam kredibilitas narasi ekoteologi. Sebagai kesimpulan, tesis ini menegaskan bahwa transisi energi berbasis komunitas menuntut harmonisasi berkelanjutan antara keandalan perangkat keras (hardware) dan pengondisian komitmen sosial (software). 

This research is motivated by the paradox of a sluggish national energy transition caused by a dominant technocratic, top-down approach that disregards the dimensions of public moral consciousness. Amid this deadlock, the Al-Muharram Mosque in Brajan Village, Yogyakarta, emerges as a positive anomaly by achieving self-sufficient energy independence through the installation of solar panels since 2023. This infrastructure was independently financed via a "Sedekah Energi" (Energy Alms) crowdfunding scheme involving 5,500 public donors. This study aims to dissect the Islamic ecotheology-based message framing strategy employed by the movement's initiators, while simultaneously analyzing the resonance of meaning and the congregation's perception toward the technology to understand the sustainability foundation of renewable energy socio-technical systems at the community level. Employing a social constructivism paradigm with a case study approach, this qualitative research explores the depth of plural realities on the ground. Primary data were gathered from 13 informants through purposive sampling techniques, utilizing in-depth interviews, observation, and documentation as research instruments. Data analysis was conducted using a pattern matching technique that integrates deductive coding based on Benford & Snow’s Framing Theory to dissect message production, alongside abductive coding based on Rogers’ Attributes of Innovation to evaluate the community reception dimension. The results show that the initiators strategically execute three core framing tasks by anchored in the principle of da'wah bil hal (proselytizing through exemplary action). Through diagnostic framing, fossil energy consumption is redefined as a moral-theological crisis in the form of an "ecological sin" within worship and the systemic tyranny (dzalim) of the coal industry, while amplifying the label of behavior characterized by excessive waste (israf) and extravagance (tabdzir). In terms of prognostic framing, solar panels are framed as "Allah's technology" (an expression of gratitude), and financial barriers are overcome through the narrative transformation of a communal investment called "Energy Alms." In the motivational framing dimension, communal support is mobilized through the promise of afterlife investment (amal jariyah), the visualization of a "concrete heaven" when the mosque remains brightly lit during village blackouts, and the affirmation of Sharia obligations based on maqashid syariah. This series of framing triggers a three-layered resonance typology in the community: the active core community layer experiences deep habituation of ecological behavior; the non-structural active congregation layer absorbs the meaning pragmatically; whereas the non-active peripheral residents experience frame neutralization, adopting only the physical function without internalizing its theological values. From a socio-technical system perspective, the sustainability of this program relies heavily on the dynamic interaction between the technical and social subsystems, evaluated through five innovation attributes. The relative advantage is operationally and socially evident through emergency power reliability and gender inclusivity, although the financial advantage remains minimal due to the low social tariff charged by PLN (the state electricity company) for houses of worship. Innovation compatibility is rated high due to the alignment of spiritual values and the maturity of social capital inherited from the previous "Sedekah Sampah" (Waste Alms) program pioneered since 2013. However, residual complexity emerges as the system ages, including safety risks, a generational enthusiasm gap in leadership regeneration, key-figure vulnerability (single point of failure), and active battery degradation that causes recurring system blackouts during Fajr (dawn) prayers. This technical decline critically impacts observability, as emergency power failures trigger satirical counter-frames among the congregation that threaten the credibility of the ecotheological narrative. In conclusion, this thesis asserts that a community-based energy transition demands continuous harmonization between hardware reliability and the conditioning of social commitment (software). 

Kata Kunci : Ekoteologi Islam, transisi energi, strategi framing, difusi inovasi, sistem sosio-teknis, dan eco-masjid.