Green Sufism Argument as Environmental Ethics (Philosophical Analysis)
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Published:
Apr 28, 2022
Keywords:
Green Sufism, Ethics, Behaviour, Tajalli, Emanation, Illumination
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Abstract
The research is concerned with the Sufis’ thoughts in responding to the ecological crisis faced by a human.Their responses are depicted in their texts—that text is used as the source of primary and secondary texts.The primary texts were the works of Ibn Arabi, such as Fusus al-Hikam and Futuhat al-Makiyyah, alsothe work of Hossein Nasr entitled Islamic Cosmological Doctrines. The secondary texts were the thoughts ofscientists who proposed the same themes. Then, this research used a qualitative analysis and hermeneuticapproach. This research also analyzed the reality of the existing natural environment. Relevant referencessupported it. The researcher constructed deep philosophical thoughts to find essential meanings and valuesabout the natural environment that humans need to develop. Several philosophical thoughts form the basis of green Sufism: microcosmos and macro-cosmos theory, emanation theory, and Illumination Theory
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Pihkala, P. (2016). Rediscovery of Early Twentieth-Century Ecotheology. Open Theology, 2(1). https://doi.org/10.1515/opth-2016-0023
Rohidayah, A. (2018). Eco-Sufism in Ahmad Tohari’s Selected Literary Works [Phd Thesis]. Sanata Dharma University.
Rosa, Sabrina Laila. (2022). Realitas Subjektif dan Objektif Al-Qur'an dalam Tradisi Mitoni. Sosebi: Jurnal Penelitian Mahasiswa Ilmu Sosial, Ekonomi dan Bisnis Islam, 2(!), 91-105.
Rozi, S. (2019). Uderstanding the Concept of Ecosufism: Harmony and the Relationship of God, Nature and Humans in Mystical Philosophy of Ibn Arabi. Ulumuna, 23(2), 242–265. https://doi.org/10.20414/ujis.v23i1.354
Rumi, J. (1994). Masnavi Manavi. Amir Kabir Publi$\neg$ Cation, Tehran, Iran. p, 222.
Sponsel, L. E. (2012). Spiritual Ecology: A Quiet Revolution. ABC-CLIO.
Suwito, S. (2011). Pola Konsumsi Dalam Islam Dan Konsep Eco-sufisme Muhammad Zuhri. IBDA: Jurnal Kajian Islam Dan Budaya, 9(1), 71–88.
Takeshita, M. (1983). The Theory of the Perfect Man in Ibn ’Arabi’s Fusus Al-Hikam. Orient, 19, 87–102. https://doi.org/10.5356/orient1960.19.87
Trebesch, S. (2013). Ecology of the learning environment: Creating the context for spiritual formation. Journal of Religious Leadership, 12(2), 27–38.
Vaughan-Lee, L., & Hart, H. (2017). Spiritual Ecology: 10 Practices to Reawaken the Sacred in Everyday Life. Golden Sufi Center.
Abdurahman, D. (2018). Islam, Sufism, and Character Education in Indonesia History. Tawarikh, 9(2), 159–176.
Ahmad, M. (2019). Three Sufi Communities Guarding the Earth: A Case Study of Mitigation and Adaptation to Climate Change in Indonesia. Al-Jami’ah: Journal of Islamic Studies, 57(2), 359–396. https://doi.org/10.14421/ajis.2019.572.359-396
Ali, I. (2016). Dua Mazhab Emanasi Dalam Filsafat Islam Klasik Dan Implikasi Teologisnya. Maraji: Jurnal Ilmu Keislaman, 3(1), 55–79.
Alsamaani, N. A. M. (2017). An analytic philosophical approach to Ibn Arabi’s conception of ultimate reality [D_ph, University of Birmingham]. https://etheses.bham.ac.uk/id/eprint/7827/
Bruinessen, M. van. (2003). Sufism and the “Modern†in Islam. 13(1), 62–62.
Chittick, W. C. (2015). The Self-Disclosure of God: Principles of Ibn al-’Arabi’s Cosmology. SUNY Press.
Corbin, H. (2014). Creative Imagination in the Sufism of Ibn Arabi. In Creative Imagination in the Sufism of Ibn Arabi. Princeton University Press. https://www.degruyter.com/document/doi/10.1515/9781400853670/html
Douglas, S. M. (2008). Is “green†religion the solution to the ecological crisis? A case study of mainstream religion in Australia. https://doi.org/10.25911/5d7a2c8b9eb22
Eaton, G. (1996). Review of Deciphering the Signs of God: A Phenomenological Approach to Islam [Review of Review of Deciphering the Signs of God: A Phenomenological Approach to Islam, by A. Schimmel]. Journal of Islamic Studies, 7(1), 70–72.
Foltz, R. (2020). Muslim Environmentalisms: Religious and Social Foundations. By Anna M. Gade. Journal of the American Academy of Religion, 88(1), 296–298. https://doi.org/10.1093/jaarel/lfz086
Glaab, K., & Fuchs, D. (2018). Green Faith? The Role of Faith-Based Actors in Global Sustainable Development Discourse. Environmental Values, 27(3), 289–312. https://doi.org/10.3197/096327118X15217309300840
Hanh, T. N., Stanley, J., Loy, D., Tucker, M. E., Grim, J., Berry, W., LaDuke, W., Shiva, V., Murphy, S., Kumar, S., Macy, J., Haugen, G. M., Cashford, J., Plotkin, B., Ingerman, S., Inayat-Khan, P. Z., Rohr, R., & Berry, T. (2013). Spiritual Ecology: The Cry of the Earth. The Golden Sufi Center.
Hokmabadi, M. (2011). The strategies of Mowlana Jalaluddin Rumi (Mowlavi) In teaching cognitive concepts as an effective strategy in modern educational systems (The story of the Prince and the Handmaid in Mathnawi). Procedia-Social and Behavioral Sciences, 30, 2180–2185.
Irawan, B. (2016). Environmental Protection from the Perspectives of Indonesian, Sufi and United Kingdom Muslim Environmentalists. Heritage of Nusantara: International Journal of Religious Literature and Heritage, 5(2), 230–261. https://doi.org/10.31291/hn.v5i2.151
Irawan, B., & Nasution, I. F. A. (2020). Dynamics of Sufism and Environment Studies in Indonesian Islamic Higher Education Institutions. Millati: Journal of Islamic Studies and Humanities, 5(2), 161–174. https://doi.org/10.18326/mlt.v5i2.%p
Irawan, B., Nasution, I. F. A., & Coleman, H. (2021). Applying Ibn ʿArabī’s Concept of Tajallī: A Sufi Approach to Environmental Ethics. Teosofia: Indonesian Journal of Islamic Mysticism, 10(1), 21–36. https://doi.org/10.21580/tos.v10i1.7204
Izutsu, T. (2016). Sufism and Taoism: A Comparative Study of Key Philosophical Concepts. Univ of California Press.
Kars, A. (2009). World is an imagination: A phenomenological approach to the ontology and hermeneutics of Ibn Al-Arabi. https://open.metu.edu.tr/handle/11511/19051
Khan, H. I. (2010). The Sufi Message Volume 8: Sufi Teachings. Motilal Banarsidass.
Meldayati, R. (2016). Psiko-Ekologi Perspektif Ibn ‘ArabI. Sekolah Pascasarjana UIN Syarif Hidayatullah Jakarta. https://repository.uinjkt.ac.id/dspace/handle/123456789/50098
Naess, A. (1989). Ecosophy and Gestalt Ontology. The Trumpeter, 6(4). http://trumpeter.athabascau.ca/index.php/trumpet/article/view/756
Nasr, S. H. (1990). Islam and the environmental crisis. Islamic Quarterly, 34(4), 217.
Nurani, Shinta. (2017). Hermeneutika Qur'an Ekofeminis: Upaya Mewujudkan Etika Ekologi Al-Qur'an yang Berwawasan Gender. Religia: Jurnal Ilmu-Ilmu Keislaman, 20(!), 19-32.
Obaidullah, M. (2015). Philosophical Sufism: An Analysis of Suhrawardi’s Contribution with Special Reference to His School of Illumination (Ishraqi). Afkar-Jurnal Akidah & Pemikiran Islam, 16(1), 135–158. https://doi.org/10.22452/afkar.vol16no1.5
Pihkala, P. (2016). Rediscovery of Early Twentieth-Century Ecotheology. Open Theology, 2(1). https://doi.org/10.1515/opth-2016-0023
Rohidayah, A. (2018). Eco-Sufism in Ahmad Tohari’s Selected Literary Works [Phd Thesis]. Sanata Dharma University.
Rosa, Sabrina Laila. (2022). Realitas Subjektif dan Objektif Al-Qur'an dalam Tradisi Mitoni. Sosebi: Jurnal Penelitian Mahasiswa Ilmu Sosial, Ekonomi dan Bisnis Islam, 2(!), 91-105.
Rozi, S. (2019). Uderstanding the Concept of Ecosufism: Harmony and the Relationship of God, Nature and Humans in Mystical Philosophy of Ibn Arabi. Ulumuna, 23(2), 242–265. https://doi.org/10.20414/ujis.v23i1.354
Rumi, J. (1994). Masnavi Manavi. Amir Kabir Publi$\neg$ Cation, Tehran, Iran. p, 222.
Sponsel, L. E. (2012). Spiritual Ecology: A Quiet Revolution. ABC-CLIO.
Suwito, S. (2011). Pola Konsumsi Dalam Islam Dan Konsep Eco-sufisme Muhammad Zuhri. IBDA: Jurnal Kajian Islam Dan Budaya, 9(1), 71–88.
Takeshita, M. (1983). The Theory of the Perfect Man in Ibn ’Arabi’s Fusus Al-Hikam. Orient, 19, 87–102. https://doi.org/10.5356/orient1960.19.87
Trebesch, S. (2013). Ecology of the learning environment: Creating the context for spiritual formation. Journal of Religious Leadership, 12(2), 27–38.
Vaughan-Lee, L., & Hart, H. (2017). Spiritual Ecology: 10 Practices to Reawaken the Sacred in Everyday Life. Golden Sufi Center.