CONFLICT PREVENTION BY LEARNING PEACE EDUCATION FROM LOCAL WISDOM

By: Fithri Dzakiyyah Hafizah

Background

Over the years, the large number of conflict, genocide crime and violence has occurred in every corner of the world. Most factors identified as the causes are, generally, the abuse of human rights, and misconception of the real truth of religion. Nonetheless, one of the riots that remaining occurred in today’s world is the conflict of religion, where the doer commonly known as terrorist and his view on religion known as terrorism. Such conflict frequently encourages the violence in the hugest scale where people, in another term, call it “the violence under the name of religion”.

FRIENDLY-ENVIRONMENT ETHICS: ECOLOGICAL IMPLICATION OF IBN ‘ARABI’S THEORY OF TAJALLI

By: Fithri Dzakiyyah Hafizah

Abstract

Ecological crisis that occurred in this millennium era is affected by the perceptional and ethical crisis originated from the modern paradigm that legitimizes the exploitative action toward nature. This paradigm implies the lack of human awareness in preserving their environment of living, and understanding how to live with the nature harmonically. This issue particularly appeared in urban areas, where the people living there have less understanding of nature as the inseparable part that sustain the human life. Instead of preserving their environmental living, they prefer to increase more on building the factories to get much more income and profit for the short term of worldly pleasure, while on the other hand creates more waste that jeopardize both human and nature life. This paper is intended to propose the alternative paradigm which is able to inspire the friendly-environment ethics, that is implicitly found in the theory of tajalli of Ibn ‘Arabi. Furthermore, this paper is attempting to get the ecological implication from his theory of tajalli, regarding the interaction and relation among God, nature, and human. As the result, it has been found that Ibn ‘Arabi’s idea on tajalli implies the friendly-environment ethics which is characterized by the importance of unitary consciousness, admission of nature intrinsic values, sacral and qualitative dimension of nature, and human responsibility as the anthropocosmic reality.

 

Keywords: Friendly-Environment Ethics, Ecological Implication, Tajalli>, Nature, Anthropocosmic Reality. 

Apakah Allah Mencintaiku?

Sebuah renungan dalam hening

Pertanyaan yang menjadi judul pada tulisan ini sebenarnya saya dapatkan dalam salah satu status seseorang di Facebook. Terdapat sebuah pertemuan khusus yang akan mengkaji sebuah tema berjudul, “Apakah Allah Mencintaiku?”

Saya menangkap dua kesan saat pertama kali membaca judul ini. Pertama, kesan akan adanya keraguan apakah Allah mencintaiku? Kedua, kesan akan rasa ingin tahu yang bermula dari rasa ketidaktahuan apakah Allah adalah Dzat yang Maha cinta, maka ia mencintaiku?

MENGINTIP SISI SPIRITUALITAS ISLAM DI PERTH, WESTERN AUSTRALIA

By: Fithri Dzakiyyah Hafizah

Islamophobia – isu ini tak menjadikan Australia menjadi Negara yang rasis dan diskriminatif. Meski berita teror mendera di berbagai belahan dunia Barat, masyarakat dan media Australia tetap berdamai dengan ragam budaya dan melindungi masyarakat Islam yang otentik.  

Islam adalah agama teroris, itulah setidaknya paradigma umum yang kebanyakan masyarakat Barat pahami pasca penyerangan World Trade Centre (WTC), New York, 2001 hingga teror Paris yang baru saja terjadi pada November 2015 lalu. Miris, ketika mendapati media telah memberitakan tentang meningkatnya Islamophobia maupun hate crime akibat berbagai teror yang dilakukan oleh militan radikal -yang mengatasnamakan dirinya beragama Islam-terhadap masyarakat dunia.