One of the fields contested at OASE III PTKIN 2026 at UIN Sunan Kalijaga Yogyakarta was Islamic architectural design, under the theme "Architecture for All Life," a theme that seeks to shift the paradigm of Islamic architecture from mere physical aesthetics to value-based architecture that responds to the climate crisis and disaster mitigation. This is certainly a leap to a new paradigm in the world of Islamic architecture.

Three state Islamic universities (PTKIN) took the top positions in the Islamic Architectural Design category at OASE III 2026 at UIN Sunan Kalijaga Yogyakarta. Under the theme "Architecture for All Life," these young architects showcased concepts for inclusive, environmentally friendly architecture, led by UIN Sunan Kalijaga as first place, followed by UIN Walisongo Semarang in second and UIN Datokarama Palu in third.

The three winning works clearly demonstrate that Islamic architecture has transformed from a symbolic debate, over domes, tombs, palaces, mosques, and calligraphic ornament, into value-based architecture that responds to the climate crisis, ecological justice, and global disaster mitigation.

The UIN Sunan Kalijaga team, which took first place, presented the concept "Eco-Islamic Integration & Universal Accessibility." Its main idea is the development of an integrated area that combines high-level green energy efficiency with universal accessibility. This conceptual design ensures that architectural space is friendly to the natural landscape while honoring every person without exception, including people with disabilities and older adults.

As the top-rated winner, the UIN Sunan Kalijaga team showed remarkable conceptual maturity, blending the boundaries of modern science and Islamic theology. The concept is strong not only in functionality and green building structure but also rich in spiritual symbolism. The work also translates the vertical relationship with the Creator (hablum minallah) and the horizontal relationship with fellow beings (hablum minannas) into an efficient spatial zoning, so that it can serve as a prototype of future architecture rich in inclusive Islamic identity, a blueprint for functional future spatial planning that does not lose its spiritual roots.

The UIN Walisongo Semarang team, which took second place, titled its work "Tri-Nata Living with Merapi." Its main idea is adaptive disaster-mitigation architecture based on dual-function spaces. Under normal conditions, the building operates fully as a social space and public education center on the slopes of Mount Merapi. But when Merapi erupts, its layout is ready to transform automatically into a protection and emergency evacuation center. The team boldly brings Islamic architecture into the realm of disaster resilience through the Tri-Nata concept. The design of dwellings on Merapi's slopes becomes a space for contemplation in which architecture submits to the laws of nature (sunnatullah) without losing its fighting spirit. Built on a solid community (the social aspect) and on structures of local materials that are elastic under earthquakes (the ecological aspect), the work is concrete proof of how Islamic architecture can protect and save the innate nature (fitrah) of human life amid the threat of disaster. The team wants to prove that Islamic architecture is not distant from mitigation science but is a real vessel for saving human lives.

Next, the UIN Datokarama Palu team titled its work "NAUNG: Space for All That Lives." The main idea of this third-place team is inclusive ecological architecture that rejects human egocentrism. Through NAUNG, the team seeks to restore the essence of Islam as Rahmatan lil 'Alamin (mercy for all the worlds) in physical form. The design dismantles the human ego as the only subject in architecture. By using natural lighting engineering, optimal energy efficiency, and special corridors for local vegetation and fauna, NAUNG creates a fair micro-ecosystem: a shelter that protects people thermally and spatially while also respecting the right of other living beings to live on earth, so that surrounding flora and fauna can coexist naturally with human activity.

This work can certainly be read as a strong critical statement on the climate crisis. NAUNG succeeds in manifesting the essence of environmental justice in a physical building.

These three works are an important milestone in contemporary Islamic architecture. They no longer only build space for shelter but build ecosystems that give life to, and care for, all of God's creation on earth.

Looking at the works and meaning of the three winners, they have succeeded in breaking through the limits of conventional architecture. They do not only design visual aesthetics but also translate noble Islamic values into spatial solutions that honor people, care for ecosystems, and adapt to the challenges of the times. From the harmony of disaster mitigation to the protection of biological habitats, this curation is clear proof that Islamic architecture is a manifestation of Rahmatan lil 'Alamin (mercy for all the worlds). The three mark a new chapter in the development of Islamic architecture in Indonesia, escaping the trap of formalism of form toward architecture that is contextual, solution-oriented, and environmentally minded. From OASE III PTKIN 2026 at UIN Yogyakarta, these young architects have left a strong message: Islamic architecture is architecture that cares for life. (Syamsul Arifin)