ECO-DIALOGUE:[1]
An Alternative and Transformative Interreligious
Dialogue
Between
Christianity and Muslim in Indonesia Context
Introduction
Indonesia is the largest archipelago in the world.
Indonesia has 17.000 islands located in equator reaching over than 9.800.000
sq.km (four-fifths of Indonesia is water. The land area covers only 1.900.000
sq.km.) From 17.000 islands only 6.000 of the islands have been named and about
931 of them are inhabited.[3] Located
in equator makes Indonesia becomes tropical country with two main seasons, dry
season and rainy season.
Demographically Indonesia has a lot of diversity
related to ethnicity, tradition, ethic languages and also religions. Indonesia
has 1.128 ethics groups with 546 ethnic languages spread from Aceh in the West
to Papua in the East. With regard to the religious life, Indonesia has all
major world religions along with indigenous religions. Indonesia is well known
as the biggest Islam population country in the world, from almost 250 million
populations, Islam embodies approximately 87% of population. Other religions:
Christian is about 9.8% of population (approximately 23 million people), Hindus
is about 1,6% of population (about 4 million people), Buddhism is about 0.71% of
population (about 1.7 million people) and Confucian is about 0.04% of
population (approximately 117.091 people). [4]
Regarding the riches of biodiversity Indonesia has a
variety of plants and animals and some of them are endemic. It means some of
those animals and plans only exist in Indonesia soil. For instance in animals
world, Indonesia has big lizard Komodo (Varanus
komodoensis), Babi Rusa (Babyrousa
babyrousa), Anoa (Babalus
depressicornis), and Maleo bird (Macrocephalon
maleo). We can recognize these endemic animals and plans through Wallace
line and Webber line that divide Indonesia in three different parts
imaginatively. In plant world, Indonesia has Amorphophallus gigas (Giant Bangkai Flower in Sumatra or Sumatra
Giant Amorphophallus), Coelogyne
pandurata (black orchid in Kalimantan), Gigantochloa
manggong (a variety of Bamboo called manggong in Java); etc. All those
animals and plants are in the biggest tropical forest in the world with more
than 40 million hectares wide in total.
How are about marines life? Indonesia is located
between two large oceans, The Pacific Ocean and The India Ocean. Indonesia has
the biggest marine areas with 90.000 kilometers shoreline. And deep in
Indonesia marine areas there are a lot of kind fishes and marine biotas. It is
so rich even fishermen from other countries like Japan comes to Indonesia,
legal or illegally to catch a lot fishes.
Beside that Indonesia has a lot of natural resources
like crude oil, natural gas, coal, gold, nickels, tin, coppers, and even
uranium. Papua, one of the biggest five islands in Indonesia, has the biggest
gold and uranium mining with high quality of gold. Kalimantan has one of the
biggest coal mining in the world. In Natuna nearby Kalimantan, Indonesia has
the biggest gas mining with more than 200 trillion gas reserves.
Reading all information above, of course, we can
assume that there are many potential problems for ecological crises happened in
Indonesia. Such as illegal logging that cause loosing habitat from animals and
the end put many animals become endangered species, or flood, lack of fertile
top soil, drought in dry season etc. These are only small ecological crises
that happened now.
When we read information about religions composition
in Indonesia, there is one important question remain here. Is there any
connection between every effort to overcome ecological crises with religious
people? The answer is totally easy. There is a connection between them which is
awareness that as human beings who are part of all creations and part of this
world, should take same and equal responsibility to anticipate and encounter
all the ecological crises.
In Indonesia even we cannot close our eyes to fact
there is still interreligious problems occur, especially with hardliner Muslim
groups, still we have to keep trying put more attention to ecological issues
together with other people with different backgrounds and traditions, and of
course religions. This short essay will try to find what we can call as common
ground for people with different religious, especially between Muslim and
Christian, and to find any possibility for dialogue.
Our Situation
We have to pay our attention more to ecological
problems now days. Because number of ecological problems increasing day by day.
For examples air pollution that caused by carbon monoxide (co2) or smoke
produced by cars and factories machines, water pollution caused by chemical
waste from industrial activities, land pollution caused by illegal and
unplanned dumping like domestic garbage or toxic waste known in Indonesia as B3
waste (usually chemical waste)., illegal logging, dry season drought, landslide
during heavy rainy season, erosion, lack of fresh water supply, sea water intrusion,
abrasion, forest fire that cause lose a lot of plants and animals, and heavy
smoke that make many people get respiratory problems, etc.
Beside that there are many ecological problems
that take form of natural resources depletion done with huge exploitation
activities by multinational mining corporations. For instance like big
multinational mining companies in Papua or in Kalimantan, or big oil company in
Kalimantan. There are several things that caused all these environmental
problems: the growth of science and technology that support the act of
exploitation to the nature, the growth of population that affects the amount of
people’s needs. Human beings need should be fulfilled with producing much more
productions like food and many other things that cause more industrial waste.
This industrial waste, in the end pollutes water and land nearby industrial
areas.
Basically we can say that there are two main reasons
that caused ecological problems in our civilization. First is how human beings
understand their relation to the nature and to all God’s creations. Classic understands of this is that all
creations were being created only for human beings advantages. Human beings
become not only the center of all creation but also have higher position
compare to other creations.
There are opinions about ecology
problems: (1) Human understanding to nature was wrong. Religions support this
kind of idea. Lynn White said that the root of ecological crisis came from
monotheistic religions which are Christian and Judaism, which is
anthropocentrism.[5] There
is an assumption that this world was created for human being. God created
everything and human beings are a center of creation or even the crown of
creation. Human beings are not only a center of creation but also put in the
highest position among other creations. It is because human beings are made in
God’s image that makes human beings have “rights” to dominate other creations.
God planned all creations only for human beings’ benefits. This
anthropocentrism comes out from how people interpret Genesis 1.28 that used to
legitimate human beings’ domination over other creations.[6]
(2). Human’s negative behavior that has tendency to exploit natural resources
for their own interest without paying attention to preserve natural resources
for the future. Human has tendency to subdue and dominate the nature because
humans have strong will to power and rule. Human’s behavior that get influenced
by idea of materialism. So Lynn White’s idea of the root of our ecological
problems provoked eco-theology discourses among religions. It emphasizes
relation between human beings and nature should be always in harmony. To deal
with ecological problems first of all we have to change our mind set about
nature. It should be paradigm shift of how humans think and act to the nature
and try to act affirmatively
Quran said that human
beings were created perfectly and have higher position than other creations. We
can read this in Sura At-Tiin (95):4[8], “Certainly
We created man in the best make.” This means human being has capacity, ability
and perfectly related more than other creations even compare to angels.[9] However
this condition should be understood as a test from Allah[10].
Allah
created human beings and gave human beings mind (intellectual), feelings,
passions and lust more than other creations. This condition made human beings had
more capability to carry out Allah’s will and mandate that can be found in Sura
Al-Ahzab (33):72, “We did indeed offer the Trust to the Heavens and the Earth
and the Mountains; but they refused to undertake it, being afraid thereof: but
man undertook it;- He was indeed unjust and foolish;” or from Al-Israa (17):70,
“We have honoured the sons of Adam; provided them with transport on land and
sea; given them for sustenance things good and pure; and conferred on them
special favours, above a great part of our creation”. This mandate makes human
beings as Caliphate on this world that should be carried on responsibly to
Allah. Nature and all creations are created by Allah only for human beings and
human beings have right to use it for their needs. [11] As
Caliphate, human beings have obligation to maintenance balance and harmony in
nature.[12] So
although Allah gives human beings fully right to use all nature, it does not
mean as a right to exploit the world. Human beings can use their right to use
nature only under Syara or religious
law and used not to cause mudarat or disadvantages
to other human beings and to the nature itself. The important principle here is
how to avoid damage to the nature.[13] Other
principles are: always try to act eco-friendly, do not to be spendthrift, always remember our next generation because
they have same right to have same experience
like us today and use only for public welfare and prosperity.[14]
So according to Quran,
human beings have important purpose to do mandate from Allah. Human beings have
to do Allah’s mandate and have divine responsibility that should be accounted
before Allah, other human beings and nature. Human beings should understand
that being Caliphate is not heir of this nature, but more like steward or
caretaker of Allah’s creations.[15] From
ecological religiosity perspective we can say Islam is a religion of rahmatan lil ‘alamin (bless for all
creation).
According to Muslim traditions, human beings in their
life on earth first learn how to worship Allah and only Allah through Quran and
Hadiths. Then human beings should learn the greatest of Allah through nature
and their environment. So according to this, there are four forms of human’s devotion.[16] First
human beings have to realize the importance of having knowledge about Allah (or
makrifatullah). This is knowledge
about Allah become the most important teach from Quran. Second, human beings have to realize the importance of having
knowledge about self as creation of Allah (or makrifatunnafsi). To know that human beings have idiosyncrasy
called Ruh (spirit). There are six kind of Ruh: divine, ego, social awareness,
reason, and aesthetic. Ruh distinguished human being from other creations Ruh
become human being’s six senses. Human body become an instrument to embody Ruh
and only can be achieved through faith to Allah, and by doing five pillars of
Islam. But the other hands, human beings are called always to improve
themselves with skills and knowledge. Third
human being should recognize other human beings (or makrifatunnas). He or she is part of his / her society and ummat that has obligation to do all the
good.[17]
Human beings should do ma’ruf (good
things) and try to prevent munkar
(evils), including to do harm to the nature.[18] It
seems that Islam tries to make balance in this life, between secular live with heavenly
live, between doing good things for him or herself and prevent evils, doing so
many good things to other human beings, also by preserving the nature and stop any other destructions to earth.[19] Fourth
is how human beings should recognize nature (or makrifatulkaum).[20]
There was a story about one companion of the Prophet
asked Prophet Mohammed about did people who did good things to the animal would
receive pahala or reward from Allah.
And Prophet answered that Allah would give reward even to the people who did
good things to animals. From this story, we can understand that a Muslim are
being called to act friendly to nature and try to avoid any actions that can be
harmful to the nature. People who destroy nature are being called as hypocrite.[21]
Encounter Christianity
Bible, especially in Old Testament, describes God as continuously
creating (creation continua) and
renews it day by day. So creation is ongoing process. About creation of human
beings, Bible said that human beings are unique among other God’s creations.
Human beings have mandate to fulfill in creation and in the same time should be
recognized as part of the whole creations. Human beings were created in the
image and likeness of God. It makes human beings as representative of divinity
on earth. Human beings became God’s vicarii
and should exercise it responsibly. Faith in God the Creator is affirmed in the
New Testament. The offer of salvation is not exclusively addressed to the human
beings soul, but to the entire being with soul and body even being offered to
all creations. Through Jesus’ incarnation and resurrection, all creations were
liberated. Through Jesus, God gives promise that there will be a new creation
and only with communion with Christ, we become new creation. This promise makes
us try harder and harder in ecological restoration and also in struggle against
injustice (including injustice to the nature).
Where is human beings’ place in the whole creations?
To answer this question first we have to reject the sense of anthropocentrism.
Particularly from the idea that human beings are the crown of all creations
because this idea can dispose of all things, animals, plants and other material
resources. With this idea, anthropocentrism is one the important roots of today’s
ecological crisis. “Anthropocentrism” should refer to the fact that human
beings are called to fulfill a special and specific role in the world. Human beings
should realize their role to contribute to the reconciliation of all things.[22]
Human beings are God’s creation. Being created and
being part of creation itself is a gift from God the Creator. All creations
have their own intrinsic values that should be respected as a pre-condition for
living in communion with all creations. These can be our Christian ethics that
proceed from the divine intention to heal not only human life but the entire
earth. That is why human beings always try to advocate the suffering of
creations. Ecological crises direct our
ethical consciousness to the needs for generations. We have to extend our
responsibility to future generations so they can enjoy the same condition we
have now.[23]
Conclusion
.
As a biggest population Muslim country in the world, Indonesia encounters many
problems regarding interreligious relationship, especially between Christians
and Muslim.[24]
However even churches in Indonesia still have to face hardliner Muslim groups
and suffer from their acts closing down many church buildings, churches in
Indonesia cannot stop to try build interreligious dialogue with other Muslim
groups and other interreligious groups from Hinduism, Buddhism, Confucianism,
Ahmadiyya etc.
Churches
in Indonesia can see ecology problems in Indonesia as a chance to have open
interreligious dialogue with other religion especially with Muslim. It can be
done by sharing common values and teachings from each faith regarding
ecological subjects. Mainly common understanding about human beings position in
whole creations. Not as the creature who has absolute right to subde and
dominate other creations, but as a responsible steward or representative of
divine to maintain and preserve the life. As a responsible steward which will
be asked for their responsibilty by God, other human beings and all creations
as well. Or by sharing common understanding that all creations are gift from
God that have their own instrintic value that should be respected. Or by sharing
common understanding that use of all resources in nature is only for public
wealth and prosperity, and of course for having more understanding about God
the Creator. With all these possibilities, churches and other religious groups
can do joint action or movement regarding ecological issues in Indonesia. So Churches
in Indonesia can work together with Muslim groups and any other religious
groups that have same interest trying to solve ecology problems in Indonesia.
Last,
Churches and other religious groups in Indonesia also need to learn from local
wisdom from many indigenous groups in many places in Indonesia regarding
eco-friendly life style for intance. Like local wisdom called Hamemayu Hayuning Bawana (from Java), Tri Hati Karana (from Bali), Alam Terkembang (from West Sumatra), Sasi (from Maluku), Awig-awig (from Nusa Tenggara),
or Nyabuk Gunung (from West
Java)[25] for
doing eco-friendly agriculture system (paddy field). It is important because the
indigenous people have almost a same understanding about the nature. They have
a high respect to nature, high moral responsibility for nature, cosmic
solidarity, caring for nature, no harm principles, justice, moral integrity,
and have a harmonious and balance life with nature.
By
sharing common challenge, common responsibility and common understanding in
ecological issues, interreligious movement can be achieved more. Interreligious
movement should not be discussion forum or even debate about differences,
especially in teaching, liturgy and dogma, but should be a common task to solve
problems in society and bring peace and justice for all creations.
BIBLIOGRAPHY
Badan Pusat Statistik. Statistical Yearbook of Indonesia 1992. Jakarta: Biro Pusat Statistik. 1992.
______________.
http://sp2010.bps.go.id/index.php/site/tabel?tid=320&wid=0 Access December 3rd 2013.
el-Dusuqy, Fajar. Ekologi
Al-Qur’an. in Kunia. vol. IV No.
2. 2008.
Lorke,
Melisande, Dietrich Werner (eds.), Ecumenical
Visions for the 21st Century: A Reader for Theological Education. Geneva:
WCC Publication, 2013.
Ashin Sakho, Muhammad, Husein Muhammad (et.al). Fiqih Lingkungan (Figh al
Bi’ah). Jakarta:
Conversation International Indonesia, 2006.
Najwan, Johni. Perlindungan
dan Pengelolaan Lingkungan Hidup dalam Perspektif
Hukum Islam. in Online Journal
Universitas Jambi vol.2. 2004.
Nasr, Seyyed Hossein. Sacred Words of the Abrahamic Religions: Judaism, Christianity, Islam.
1994 http://www.unep.org/newyork/Portals/129/docs/ earthbook/sac_words_Jud_eafsw4456.pdf. Access Desember 1st 2013.
Rusli. Fikih Ekologi dan Kearifan Tradisional:
Tinjauan terhadap Konsep Ihya al-Mawat dan Hilma. In Jurnal
Hunafa vol. 5 No. 3. 2008.
Samil, Emil. Islam
dan Lingkungan Hidup. In Jurnal Al-Jamiah 24 1980.
White, Lynn. The Historical Roots of Our Ecologic Crisis.
pdf document from http://www.uvm.edu/~gflomenh/ENV-NGO-PA395/articles/Lynn-White. Access on October 27, 2013.
Widiyanta, Ari. Sikap
terhadap Lingkungan Alam (Tinjauan Islam dalam Menyelesaikan Masalah
Lingkungan) in http://library.usu.ac.id/download/ fk/psiko-ari.pdf. Access on October 27, 2013.
[1]
Presented as end term paper for Class of Interreligious Experience of
Eco-spiritulity in Graduate School of Theology Hanshin University, South Korea
- by Prof. Paul Hwang
[2]
Ordained minister from Gereja Kristen
Pasundan in Indonesia, student of Graduate School of Theology Hanshin
University (student number: 320121046)
[3]
Statistical Yearbook of Indonesia 1992, Jakarta: Biro Pusat Statistik. 1992. 3
[5]
Lynn White. The Historical Roots of Our Ecologic Crisis, pdf document from http://www.uvm.edu/~gflomenh/ENV-NGO-PA395/articles/Lynn-White.pdf
access on October 27, 2013.
6Actually
the problem is not only in Judaism and Christianity but in Muslim tradition as
well. Problems occur when they interpret Quran Al-Jathiyah (45):13 said,
“And He has subjected to you, as from Him, all that is in the heavens and on
earth: Behold, in that are Signs indeed for those who reflect” with the same
sense when Judaism and Christian do interpret Genesis 1.28. Which is in the
sense of subde and dominion.
[7]
Actually it is kind of complex to present all Islam idea on ecology. One
document that I found and use in this paper, is a book of figih or figh /
jurisprudence – a book of Islam law on ecology issues in Indonesia. It is very
comprehensive explanation. So I decided to present only few of them.
[8]All
Quran’s verses that quoted in this paper taken from http://www.alquran-english.com/
using Yusuf Ali translation
[9]
Johni Najwan. Perlindungan dan Pengelolaan Lingkungan Hidup dalam Perspectif
Hukum Islam. Online Journal UNJA vol. 2 No. 4. 2010. 59
[10]
Sura Al-An’am (6): 165, “It is He Who hath made you (His) agents, inheritors of
the earth: He hath raised you in ranks, some above others: that He may try you
in the gifts He hath given you: for thy Lord is quick in punishment: yet He is
indeed Oft-forgiving, Most Merciful.”
[11]
Johni Najwan. 60
[12]
Johni Najwan. 61
[13]
Ahsin Sakho Muhammad, Husein Muhammad et.al. Fiqih Lingkungan (Figh al
Bi’ah). Jakarta: Conversation
International Indonesia. 2006. 32
[14]
Johni Najwan. Perlindungan dan Pengelolaan Lingkungan Hidup dalam Perspectif
Hukum Islam. Online Journal UNJA vol. 2 No. 4. 2010. 64-65
[15]
Sura Al-Baqarah (2):30, “And when your Lord said to the angels, I am going to
place in the earth a khalif, they said: What! wilt Thou place in it such as
shall make mischief in it and shed blood, and we celebrate Thy praise and extol
Thy holiness? He said: Surely I know what you do not know.” (MH.Shakir
translation)
[16]Islam
dan Lingkungan Hidup, Digital Library of UIN Kalijaga Yogyakarta, 2008.
[17] Sura
Al-i-Imran (3): 104, “Let there arise out of you a band of people inviting to
all that is good, enjoining what is right, and forbidding what is wrong: They
are the ones to attain felicity.”
[18] Sura
Al-Qasas (28): 77, “But seek, with the (wealth) which Allah has bestowed on
thee, the Home of the Hereafter, nor forget thy portion in this world: but do
thou good, as Allah has been good to thee, and seek not (occasions for)
mischief in the land: for Allah loves not those who do mischief.”
[19]Ahsin
Sakho Muhammad, Husein Muhammad et.al. Fiqih Lingkungan (Figh al
Bi’ah). Jakarta: Conversation International
Indonesia. 2006. 24
[20] Sura
Faathir (35): 27-28, “Seest thou not that Allah sends down rain from the sky?
With it We then bring out produce of various colours. And in the mountains are
tracts white and red, of various shades of colour, and black intense in hue.
And so amongst men and crawling creatures and cattle, are they of various
colours. Those truly fear Allah, among His Servants, who have knowledge: for
Allah is Exalted in Might, Oft-Forgiving.
[21]Sura
Al-Baqarah (2):204-205, “There is the type of man whose speech about this
world’s life May dazzle thee, and he calls Allah to witness about what is in
his heart; yet is he the most contentious of enemies. When he turns his back,
His aim everywhere is to spread mischief through the earth and destroy crops
and cattle. But Allah loveth not mischief.”
[22]
Joint World Alliance of Reformed Churches and World Council Of Churches
Consultation. Listening to
Creation Groaning: Reflection and Notes on Creation Theology. in Melisande
Lorke and Dietrich Werner (eds.), Ecumenical Visions for the 21st Century: A
Reader for Theological Education, Geneva: WCC Publication, 2013. 255-256
[23]
Joint World Alliance of Reformed Churches and World Council Of Churches
Consultation. Listening to Creation
Groaning: Reflection and Notes on Creation Theology. in Melisande Lorke and
Dietrich Werner (eds.), Ecumenical Visions for the 21st Century: A Reader for
Theological Education, Geneva: WCC Publication, 2013.256
[24] In fact while I am writing this paper
(Desember 4th, 2013) , I hear new from
Indonesia at least four churches are closing down by Muslim hardliner
organization.
[25] Rusli, Fikih Ekologi dan Kearifan
Tradisional: Tinjauan terhadap Konsep Ilya al-Mawat dan Hilma, in Jurnal Hunafa
vol. 5, no. 3 Desember 2008. 287-298
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