Local wisdom can be interpreted as principles of life, behaviour, rules, and punishments, as well as a view of life that regulate life, so that it can regulate and managing natural resources in the natural, social, and economic environments. Even local knowledge have adapted to environment obstacle. This research aims to investigate traditionally local knowledge for confronting Covid-19 pandemic. The method used is qualitative with an ethnography approach and literature review. Data are collected through in-depth interviews with leaders of Urug and Cipatat Kolot societies. In order to investigate Baduy and Ciptagelar communities used a literature review. Data are supported by documentation and observation sources. The sample is selected using a purposive sampling technique. The result is analysed through triangulation, which is by mixing some gathered data methods. The result is that Urug society allocates rice each year from their paddy yields to the vulnerable groups such as orphans, elderlies, widows, and persons need most. Secondly, collective action is used to jump the capacity of people like women through nujuh bulanan. Thirdly, societies exert taboo to combat disaster and Covid-19, including by prohibiting community from trading paddies and rice. Another finding is that indigenous knowledge uses some life strategies and utilizes natural capital optimally for overcoming life perturbances. The last finding is that local knowledge has preserved agriculture jobs as a venue to survive.

The purpose of this research is to investigate the traditional knowledge of Urug people for climate, conservation, and agriculture. The method use is qualitative with an ethnographic approach. This method is applied because this research is related to social, language, life, and culture of the community. The data are gathered through in-depth interviews, observation, and documentation. The selection of informant wields purposive sampling technique. The triangulation technique is implemented for probing valid data both the technique and sources. The result shows that Urug People observe Kidang constellation for predicting dry season and rainy season. Urug People use languages such as Surut Kidang, Turun Kujang, Surut Kujang, Turun Kungkang as guidance in farming activity. In order to protect nature, Urug People use local languages namely Lebak Balongan, Tebing Awian, titipan, and Gunung Kayuan for conservation of environment. At the same time, Urug people use once a year pattern for planting paddy. Intensive planting is prohibited for giving the soil time to grow and prevent the damage that may occur.

The aim of this research will investigate numerous aspects including agriculture sustainable in Islamic perspective. The method use is literature review with decriptive analizis. The result is Islam have several action to reach farming base on environment such as the barring of killing some of animal comprise frog, eagle, bee, and another animals which is valuable for creating ecosystem balance. The action is integrating of pest mitigation by way of usage nature power to decline the population of insect attack. The other is to rekindle of land is most imperative action to assert sustainable agriculture. Lands must be cultivated as people mandatory to God’s but don’t create killing and vanishing of animal which bolster soil fertility. For this, land have to preserve through organic mannure to attaint Ihya-Almawat or planting land without ravage soil. The impact is climate change can be encouraged. Then, people whoever cultivate seed or plant to land, the person will receive reward from God’s. While planting plant produce alms as capital for person when they confront to God’s. As result as, the people on earth obtain some merits such as people get oxygen, shading, habitate for animal, and save life from unpredicted climate.Keywords: Agriculture, Climate, Environment, IslamAbstract Penelitian ini bertujuan untuk mengkaji berbagai aspek termasuk pertanian berkelanjutan dalam perspektif Islam. Metode penelitian yang digunakan adalah pendekatan literature review dengan descriptif analisis. Ada beberapa hasil dari penelitian ini yaitu ajaran Islam memiliki beberapa tindakan untuk mencapai pertanian ramah alam mulai dari larangan membunuh katak, elang, dan lebah untuk menciptakan keseimbangan ekosistem. Warisan ajaran ini mengintegrasikan pengendalian hama dengan kekuatan alam. Warisan jaran yang lain yaitu menghidupkan lahan agar lahan tetap produktif dan berkelanjutan. Tanah harus diolah sebagai namun tidak menciptakan pembunuhan dan pemusnahan hewan yang menyebabkan tanah menjadi gersang. Untuk itu, tanah harus diawetkan melalui pupuk organik untuk mencapai Ihya-Almawat atau tanah tanam tanpa merusak tanah. Kemudian, orang yang membudidayakan tanaman akan menerima pahala berupa sedekah. Terdapat beberapa sedekah seperti makhluk hidup mendapatkan oksigen, bisa berteduh, menjadi habitat hewan, dan menyelamatkan kehidupan dari iklim yang tidak terduga. Keywords: Pertanian, Iklim, Lingkungan, Warisan Islam

This study aims to find the social impact, morals, and strategies for dealing with COVID-19 among students. Another goal is to find out the social, religious and psychological impact of COVID-19 on students at Ibn Khaldun University, Bogor. The research method approach uses a descriptive qualitative approach. Data were collected by in-depth interviews with the head of the student class. The sample was selected through a purposive technique. The results were carefully examined through triangulation. The results showed that students could not establish social relations between students and did not participate in campus social organizations. Another finding, the Covid-19 outbreak has an impact on student morals because online meetings are more difficult to foster student morals because teachers do not meet students. In addition, students experience various stresses due to piling tasks and online learning does not face various obstacles such as difficulty communicating with lecturers and not understanding the material. Students take various ways to overcome stress such as listening to favourite music, watching YouTube, playing games, getting enough rest, eating favourite foods such as eating meatballs, straightening intentions, and also strengthening worship and getting closer to God.

The objective of this research to investigate about rareongan sarumpi for rural development in Situ Udik Village Bogor West Java. The research method used qualitative approach. The data are gathred through in-depth interviews, observation, and documentation. The selection of sample as informant exert purposive sampling technique. The result is the leader of village exert non hierarchy and range between society and chief of village. The impact is leader and society are mutual support. The other is community development in Situ Udik village use bottom-up action like rereongan serumpi for society. The resources come from society and give back again result to society. The other is rereongan serumpi conserve gotong royong as cultural. The implementation of rereongan serumpi utilize mutual cooperation (gotong royong). People applicate togetherness, willing to help another people as well as conserve charity for assisting people. Lastly, rereongan serumpi is related to social capital. Individual and other person in inside group have strong social binding as well as society build social connection outside of local people

The objective of this research is to investigate Nujuh Bulalanan tradition for resilience societies in customary societies. The method used is ethnography because of research related to societies, cultural, tradition and ritual of the community. Data are collected through in-depth interview with the leader of Urug societies, documentation and observation. The sample is selected using a purposive sampling technique. The result is analysed through triangulation which is mixing some gathering data method. The result is societies of Urug still pursue nujuh bulanan tradition. It can support cultural resilience because tradition from their forefather has not vanished amid globalisation of culture. Another finding is nujuh bulanan support societies resilience through mutual cooperation or mutual assisting. Activity is not the private activity but it is a common activity which is conducted by collective action and individual awareness which impact the collective consciousness. The impact is the societies who they live in the group are more resilience rather than life in an individual trait. The other finding is to create food resilience because local food which has been created by a group of societies can save a person from hunger when they receive local food in temporary periods. Besides, It can protect local traditional of food from extinction because in this tradition, societies typically women must invent local traditional food rather than another sort of food.

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Tiktok has become a part of life in today's digital era. This study aims to find out the negative and positive effects of TikTok on school children. This study uses a qualitative method. The sampling technique was carried out purposively, namely school teachers. Data were collected through in-depth interviews. The sample was selected through a purposive technique. The results were carefully examined through triangulation and source triangulation techniques. The results show that Tiktok is a digital literacy method for students so they can keep up with the times. Tiktok is also a fairly good learning medium for students when the content of TikTok includes religious lectures, religious values, and moral values that exist in religion. Even TikTok is useful as an interesting learning medium for students during a pandemic when teachers use TikTok as material for distributing material. The features of TikTok make the material interesting for children because of the many color combinations, music, and not boring. Plus there are economic values because TikTok is also a trading medium for many people. This is a trigger for entrepreneurship education for students. However, TikTok also has a bad impact on children because school children can spend time playing TikTok, spending cellphone credit, being lazy, and following the TikTok style that is not following religious teachings. The attitude of children who are still imitating can imitate what is seen on TikTok. For this reason, parents play a role in supervising children by looking at the history of what children open on their cellphones and giving understanding to which children are worthy to be seen and which are not