The earth inhabited by human now is facing global environmental crisis. To respond to and tackle the crisis, a new awareness to explore the principles of religion has emerged today, which was then called ecotheology, an integral environmental insight based on ethical-theological as well as ethical-anthropological dimensions. This paper is aimed at, on the one hand, exposing principles of Islamic ecotheology that are able to be guiding principles in managing the nature, and on the other hand, comparing them with the principles of modern environmental ethics of the environmentalist/ eco-thinkers. The author argues that there are three principles of Islamic ecotheology that are relevant as the basis of ethical management of nature now days, namely the principle of tawḥid (unity of all creation), the principle of āmanah-khalīfah (trustworthiness-moral leadership), and ākhirah (responsibility).
In Indonesia, Sufism has become a focal part of the development of Islam from 13th to 18th century. Once Islam was widely spread out of Indonesia in 13th century, the teaching of Sufism had metamorphosed into a religious movement known as tarekat (Sufi order). Through tarekat movement, Islam in Indonesia has grew not only as a religion but also as a fundamental part of cultural entities in the country. Among these cultures is the Culture of Philosophy in Lombok. This article attempts to scrutinize the development of Tarekat Movement and the Culture of Philosophy in Lombok. These two aspects are analyzed through an anthropological study. The study finds that Tarekat Movement has played significant role in the growth of the Culture of Philosophy in Lombok. Through the Culture of Philosophy, the Muslim people in Lombok learn and understand Islam as a set of logical facts that teaches its adherents about the Divine Reality and wisdoms of life. This culture has been transmitted from generation to generation through oral and written transmissions, in which the written way is found within classical manuscripts. Through these media, the doctrines of Sufism have been taught as a means of cherishing the relation amongst God, Man, and Nature.
Al-Rānirī is the first modern Sufi figure among the Malay Muslims in the 17th century. Ṣirāṭ al-Mustaqīm is his popular book that features Sufism in the archipelago. This study looks into the influence of the book on the development of Sufism in the island of Lombok. Based on the combination of anthropological-phenomenological and textual method, this study shows that al-Rānirī emphasizes in his work Ṣirāṭ al-Mustaqīm emphasized on the importance of fiqh (Islamic jurisprudence) on the practice of taṣawwuf as a response to the doctrines of wujūdiyya burgeoning among the Muslims in Aceh. The manuscript was written in Arabic, Malay, and Jawi in the 16th and the 17th century and spread along with the arrival of merchants to the Sasaknese who travelled from Lombok to Palembang and Aceh. This work has added robust fiqh features over the practices of tariqa (Sufi order) in the island of Lombok. The teachings of Tariqa Qādiriya- Naqsyabandiyya in the island regularly studied the contents of the book, from which they learnt about wuḍū’ (Ablution) and ṣalāh (praying), which are strengthened from the perspective of taṣawwuf by drawing on the nine elements of human soul formation. This is what the prominent Islamic figures in Lombok perceive as a way of ma’rifa (knowing God) through sharia rituals.
Abstract:Environmentalists are now seeking a new way to tackle environmental crises after the failure of the science-based approach to these issues. They look for an alternative perspective and mechanism on the basis of religion or wisdom of local tradition for the environment maintenance. Islamic law (fiqh) offers ethical grounds and norms for the conservation of nature. The grounds are not abstract norms but concrete guidance for humans as the God's vicegerent on earth. Furthermore, fiqh has provided individuals and society the standard of ethic and practice to deal with nature. This article examines the norms and history of fiqh regarding human-nature relations or fiqh al-bī'ah (Islamic law of nature preservation). It shows that fiqh offers a detailed h\ alal-h\ aram provision as the scheme of standard consumption, hima (wildlife protection) and ihyā' al-mawat (cultivation of unowned land). Keywords: Fiqh al-bī'ah, krisis lingkungan, hima, ihyā' al-mawat.DOI: http://dx.doi.org/10. 20414/ujis.v19i1.1258 Melacak Benang Kusut Penyebab Krisis Lingkungan KENAIKAN suhu bumi (global warming) kini menjadi focus perhatian dunia. Perubahan iklim, akibat dari global warming menyebabkan bumi tidak lagi seimbang yang berdampak pada musim tidak lagi dapat diprediksi. Di belahan bumi yang lain curah hujan begitu tinggi hingga mengakibatkan banjir dan erosi sementara di belahan lainnya terjadi kekeringan yang berkepanjangan. Kerusakan sumber daya alam (tanah, air, udara), deforestasi, degradasi hutan dan kebakaran hutanpun makin sering terjadi, musnahnya berbagai spesies hayati, naiknya permukaan air laut dan tenggelamnya beberapa pulau, serta merebaknya berbagai jenis penyakit adalah beberapa bentuk
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. Keywords: Eco-Pesantren, Climate Change, Environmental Crisis, Educational Theology, Eco Theology
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