Pendidikan Damai (Peace Education)
Demikianlah kentalnya semangat damai dalam ajaran Islam, tetapi yang menjadi persoalan ketika ini ialah penghayatannya. Dalam keadaan mudahnya berlaku konflik keagamaan dan adu-domba perkauman, harus ada usaha kolektif yang intensif dan ekstensif mempromosikan pendidikan karakter yang berintikan Pendidikan Damai (Peace Education). Pendidikan ini telah diperkenalkan di banyak negara, tetapi di Malaysia tampaknya belum dikenali dengan meluas. Memang terdapat perbagai versi dan orientasi Peace Education, tetapi definisi Wikipedia mungkin dapat membantu memahaminya secara umum, iaitu “Peace education is the process of acquiring the values, the knowledge and developing the attitudes, skills and behaviors to live in harmony with oneself, with others, and with the natural environment”. Pendidikan memang selalu disebut sebagai proses kerana ia bertahap dan memerlukan masa. Dalam konteks Peace Education ia adalah proses menerima set nilai dan menguasai ilmu, juga pembinaan sikap, ketrampilan dan watak yang memungkinkan seseorang hidup harmonis dengan dirinya, dengan orang lain dan dengan alam persekitarannya.
Such is the spirit of peace in the teachings of Islam, but the question at the moment is its appreciation. In the context of religious conflicts and racial conflicts, there must be an intensive and extensive collective effort in promoting the character education based on Peace Education. This education has been introduced in many countries, but in Malaysia it does not seem to be widely known. There are various versions and orientations of Peace Education, but Wikipedia definitions may help to understand them in general, “Peace education is the process of acquiring the values, the knowledge and developing the attitudes, skills and behaviors to live in harmony with oneself, with others, and with the natural environment ”. Education is often referred to as a process because it is gradual and takes time. In the context of Peace Education, it is a process of accepting sets of values and mastering knowledge, as well as the development of attitudes, skills and character that enable one to live in harmony with himself, with others and with his environment.
Malaysia hari ini memerlukan Pendidikan Damai berteraskan nilai-nilai yang dikongsi bersama, nilai-nilai yang berfungsi sebagai bingkai pemersatu kepelbagaian.
Bagaimanapun Pendidikan Damai tentunya tidak dapat berdiri sendiri tanpa dukungan sistem pendidikan nasional keseluruhannya. Kurikulum dan buku teks perlu disemak untuk mempastikan tidak ada unsur tersembunyi yang bersemangat kebencian dan kekerasan. Adanya the hidden curriculum of violence bukan suatu yang tidak mungkin, seperti yang dikesan oleh Albert Einstein, “Our schoolbooks glorify war and conceal its horrors. They indoctrinate children with hatred.”. Einstein tidak mengada-ngada ketika mendakwa bahawa buku-buku teks sekolahnya mengagung-agungkan perang, sambil menutup-nutupi kedahsyatan bencana yang diakibatkannya. Kalaupun ada paparan tentang tindakan-tindakan ketenteraan yang ganas dan brutal, ia selalu dicitrakan sebagai kemenangan dan kejayaan gemilang. (Darder, A., 2018: 98-99).
Malaysia today needs Peace Education based on shared values, values that serve as a unifying framework of diversity. However, Peace Education cannot stand on its own without the support of the entire national education system. Curriculum and textbooks need to be vetted to ensure there is no hidden element of hate and violence.
The existence of the hidden curriculum of violence is not impossible, as found by Albert Einstein, “Our schoolbooks glorify war and conceal its horrors. They indoctrinate children with hatred.”. Einstein did not make up any of the incidents when claiming that his school textbooks glorified war, while covering up the devastating effects of the disaster. While there are displays of violent and brutal military actions, they are often portrayed as victories and triumphs. (Darder, A., 2018: 98-99).
Dalam kaitan ini pendidikan Islam juga perlu mengakomodasi aspirasi Pendidikan Damai secara aktif-kreatif dengan menggagaskan Pendidikan Damai dari perspektif Islam yang bertolak dari pandangan sarwa (worldview) tauhidik. Worldview yang benar akan membina persepsi dan sikap yang benar terhadap segala yang wujud, dan seterusnya damai dengan Tuhan, dengan diri, dengan sesama manusia dan seluruh warga alam sekitarnya.
In this regard, Islamic education also needs to actively accommodate the aspirations of Peace Education by drawing on it from an Islamic perspective that departs from a tawhidik worldview. Tawhidik Worldview will build the right perception and attitude toward everything that exists, and will be at peace with God, with ourselves, with fellow humans and all around them.
Pendidikan Damai yang Islami harus selamanya didasari kesedaran tentang Tuhan (God conscious), menyedari kehadiran Tuhan dengan Nama-Nama dan Sifat-Sifat Indah-Nya.
Nama-nama Tuhan tidak hanya disebut sebagai tawassul ketika berdo`a. Nama-Nama Tuhan juga pada hakikatnya adalah sumber nilai yang harus dihayati oleh manusia dalam kehidupan kemanusiaannya. Dengan demikian manusia dituntut menghayati nilai-nilai yang terpancar dari sifat al-Rahman, al-Rahim, al-`Adl, al-Salam dan seterusnya, sebatas daya keinsanannya. Tuhan mempunyai 99 nama, tetapi yang dikehadapankan ialah al- Rahman al-Rahim (Maha Pemurah Maha Penyayang). Penghayatan sifat ini akan membentuk watak manusia penyayang yang mempunyai kepedulian sosial yang tinggi, dan ini jelas suatu yang dapat menyumbang kepada pembentukan budaya damai.
Menghayati Nama-Nama dan Sifat-Sifat Allah inilah yang dalam bahasa tasawuf disebut al-takhalluq biakhlaqi ‘Llah (berakhlak dengan akhlak Allah) seperti yang disebut oleh al- Ghazaliy. Menuruti mahaguru tasawuf tersebut, berakhlak dengan akhlak Allah adalah wahana kesempurnaan dan kebahagiaan manusia. (Al-Ghazaliy, Abu Hamid Ibn Muhammad. 2003: 45).
Islamic Peace Education should always be based on the awareness of God, recognizing the presence of God in His Names and Beautiful Character. The names of God are not only mentioned during prayers. The Names of God are, in fact, a source of value that humankind must cherish in its life. Thus, human beings are required to appreciate the values emanating from the nature of al-Rahman, al-Rahim, al-`Adl, al-Salam and so on, to its full potential. God has 99 names, but at the forefront is al-Rahman al-Rahim (Most Merciful and Most Generous). The appreciation of this nature will shape a caring human character of high social concern, and this is clearly one that contributes to the formation of a peaceful culture. Appreciating the Names and Attributes of God is what the Sufism called al-takhalluq biakhlaqi 'Llah (having the moral sense of Allah) as mentioned by al-Ghazaliy. According to the Sufism, the moral character of Allah is the vehicle of human perfection and happiness. (Al-Ghazaliy, Abu Hamid Ibn Muhammad.
2003: 45).
Tuntutan menghayati Nama-Nama Tuhan ternyata ada dalam agama-agama lain juga.
Rabbi Levi Brackman dan Sam Jaffe yang menggali ajaran kitab Torah dan teks-teks purba menyebut tentang learning how to balance by emulating God (Belajar bagaimana mencari keseimbangan dengan meneladani Tuhan). Dalam huraiannya mereka menyatakan,
“…that humans are commanded to emulate God to the best of their abilities. This means that we are obliged to imitate the good deeds and lofty attributes by which God is metaphorically described. We must learn from the beautiful, merciful, and kind ways of God, and we are commanded to imitate them. (Brackman, R.L. and Sam Jaffe, 2008: 195).
The request to appreciate the Names of God Names appear in other religions as well.
Rabbi Levi Brackman and Sam Jaffe who study the teachings of the Torah and ancient texts mentioned about learning how to balance by emulating God. In their descriptions they stated, “… that humans are commanded to emulate God to the best of their abilities. This means that we are obliged to imitate the good deeds and lofty attributes by which God is metaphorically described. We must learn from the beautiful, merciful, and kind ways of God, and we are commanded to imitate them. (Brackman, R.L. and Sam Jaffe, 2008: 195).
Sebuah buku oleh Pope Francis pula membawa judul The Name of God is Mercy. Buku yang berbentuk wawancara itu menyebut kata-kata Pope tentang peri pentingnya mercy dalam agama Kristian, “… the centrality of mercy, which for me is Jesus’s most important message, ….”. Menjawab soalan mengapa umat manusia sangat memerlukan mercy, beliau menjawab, “Because humanity is wounded, deeply wounded. Either it does not know how to cure its wounds or it believes that it’s not possible to cure them”. Seterusnya ketika ditanya bagaimana mercy boleh diajarkan kepada anak-anak (How can mercy be taught to children?) Pope Francis menjawab:
A book by Pope Francis entitled “The Name of God is Mercy.” The book recorded an interview quotes Pope's words about the importance of mercy in Christianity, “… the centrality of mercy, which for me is Jesus’s most important message,….”. Answering the question of why mankind is so in need of mercy, he answers, “Because humanity is wounded, deeply wounded. Either it does not know how to cure its wounds or it believes that it's not possible to cure them. " Then, when asked how mercy can be taught to children (Pope Francis):
By getting them used to the stories of the Gospel and to the parables. By talking with them, and above all by having them experience mercy.By helping them understand that in life we sometimes make mistakes and fall but that the important thing is to always get back up. When speaking of family, I have said that it is a hospital closest to us: when someone is sick, they are cared for there, when that is possible. The family is the first school children attend, it is the unwavering reference point for the young, it is the best home for the elderly. I would add that it is also the first school of mercy, because it is there that we have been loved and learned to love, we have been forgiven and learned to forgive.
I think of the weary eyes of a mother exhausting herself with work to bring food home to her drug-addicted son. She loves him, in spite of his mistakes.
(Francis, P., 2016: 83-84).
Demikianlah Pendidikan Damai yang berasaskan nilai-nilai ketuhanan. Bangsa Malaysia adalah bangsa yang berketuhanan sesuai dengan Rukun Negara yang meletakkan Kepercayaan kepada Tuhan sebagai rukunnya yang pertama.
That is Peace Education, one that is based on divine values. The people of Malaysia is a sovereign nation in accordance to its Pillars of the Nation that puts its Trust in God as its first pillar.
Pendidikan Damai yang didasari rukun Kepercayaan kepada Tuhan menghendaki semua warga damai dengan Tuhan, damai dengan dirinya, damai dengan keluarganya, damai dengan masyarakatnya dan damai dengan alam sekitarnya. Damai yang inklusif sedemikian dapat direalisasikan dengan menghormati hak semuanya: hak Tuhan, hak dirinya dan hak yang lain-lainnya. Dalam Islam hak menempati posisi penting sebagaimana dipesankan oleh Nabi s.`a.w. bahawa setiap orang menanggung hak yang wajib ditunaikan, terutama hak-hak yang tersebut di atas. Pesan Nabi s.`a.w. tentang hak- hak ini berhujung dengan kata-kata fa`ti kulla dhi haqqin haqqah (maka kepada setiap yang berhak berikan haknya).
Peace Education that is based on the Faith in God requires all citizens to be at peace with God, at peace with themselves, at peace with their families, at peace with their community and at peace with their environment. Such inclusive peace can be realized by respecting the rights of all: the right of God, his own right and the rights of others.
In Islam, the right to occupy an important position as ordered by the Prophet s.`a.w.
says that everyone has the right to be fulfilled, especially the above-mentioned rights.
Message of the Prophet s.`a.w. about these rights ends with the words fa`ti kulla dhi haqqin haqqah (so to everyone who has the right to be granted).
Menunaikan hak Tuhan ialah dengan memutlakkan ketauhidan dan pengabdian kepada- Nya, menunaikan hak diri ialah berlaku adil kepada diri sendiri dengan memenuhi keperluan jasmani-rohaninya, menunaikan hak keluarga ialah dengan memberikan perlindungan dan sara hidup seperlunya, dan menunaikan hak masyarakat ialah dengan kepedulian sosial – khidmat kemanusiaan. Pendidikan Damai juga harus meliputi pembinaan sikap damai terhadap alam sekitar dengan memugar kesedaran tentang amanat al-istikhlaf (amanah pengkhalifahan), amanah Tuhan kepada umat manusia sebagai penjaga dan pemelihara alam agar tidak berlaku kerosakan (fasad), sebaliknya harus dilakukan `imarah, membangun dan memakmurkan demi kesejahteraan bersama.
Yang harus dipelihara dengan semangat damai dan menghormati hak, tidak hanya bumi, laut dan tetumbuhan, tetapi juga haiwan yang harus dilihat sebagai keluarga besar Allah (`iyalu ‘Llah) dengan catatan bahawa anggota keluarga yang terbaik ialah yang paling banyak membawa manfaat kepada keluarganya. Al-Qur’an juga menyebut kumpulan haiwan sebagai komuniti seperti kita (umamun mithlukum). Ini bererti mereka mempunyai cara hidup sendiri yang harus dihormati. Menganiaya haiwan adalah suatu pelanggan hak kebajikan keluarga makhluk Tuhan. Demikianlah erti damai dengan alam sekitar: menunaikan hak dan menjaga kebajikan alam dengan seluruh warganya flora dan faunanya. (Masri, A.B.A., 2007: 7).
To exercise the rights of God is to exercise his or her dignity and devotion, to exercise one's right is to be self-righteous by meeting his physical needs, to exercise family rights is to provide the necessary protection and support to his family, and to exercise the rights of the community is by being socially concern - humanitarian service. Peace Education should also include building a peaceful attitude towards the environment by raising awareness of the mandate of al-istikhlaf (secession of trust), the trust of God to mankind as guardians and protectors of nature from harm; to prosper for the sake of mutual well-being. It is to be kept in a spirit of peace and respect for not only the earth, the sea and the plants, but also the animals to be seen as the great family of God, with the note that the best family members are the ones who benefit the most.
The Qur'an also refers to the group of animals as our community. This means that they have a way of life that should be respected. Animal abuse is a client of the family welfare of God's creatures. So is the meaning of peace with the environment: the exercise of rights and the preservation of nature and all its flora and fauna. (Masri, A.B.A., 2007: 7).
Pendidikan Damai tidak hanya menyangkut moral individu, tetapi lebih daripada itu terkait erat dengan tatanan politik-sosial yang komited kepada penegakan hak asasi manusia. Justeru, tidak akan ada kedamaian di tengah keleluasaan pencabulan terhadap hak asasi manusia. Demikian juga dengan keadilan sosial yang memang menjadi prasyarat kedamaian bila-bila dan di mana-mana pun. Kerana itu Pendidikan Damai harus meliputi pendidikan tentang tonggak-tonggak utama tatanan hidup kemanusiaan yang beradab, termasuk hak asasi, demokrasi, keadilan sosial, persamaan dan kebebasan.
Peace Education is not just about the moral of individuals, but is more closely related to the political-social order that is committed to the enforcement of human rights.
Therefore, there will be no peace in the midst of the gross violation of human rights.
Likewise, social justice is a prerequisite for peace anytime and anywhere. Thus Peace Education should cover education on the main pillars of civilized human life, including human rights, democracy, social justice, equality and freedom.
Dalam ajaran Islam prinsip dasarnya adalah damai; sedang konflik, sengketa dan perang adalah kekecualian. Hakikat ini menjadikan Pendidikan Damai bersikap realistik dalam pengertian mengakui bahawa masyarakat yang berbudaya damai tidak semestinya sama sekali bebas daripada konflik. Konflik memang ada dan akan sentiasa ada. Yang penting Pendidikan Damai dapat membekali warganya dengan ilmu dan kemahiran bagaimana menyelesaikan konflik (conflict-resolutions). Surah al-Hujurat: 9 mengandungi perintah segera menyelesaikan konflik yang berlaku antara dua kumpulan mukminin. Lewat ayat tersebut al-Qur’an membina sikap antisipatif berlakunya konflik dalam masyarakat mukmin. Konflik yang disebut dalam ayat tersebut jelas berlaku antara dua kumpulan yang sama-sama beriman (ta’ifatani min al-mu’minin). Apabila konflik seperti itu terjadi, masyarakat harus peka dan segera mencari jalan pendamaian (islah) dengan merujukkan kedua-duanya kepada hukum Allah. Jika ada pihak yang menolak damai, maka harus ada sanksi yang dikenakan ke atas mereka. Dalam hal ini Pendidikan Damai juga berperanan membina sikap lebih memilih damai selagi ada jalan.
In Islamic teaching, the basic principle is peace; but conflict, strife and war are exceptions. This fact makes Peace Education realistic that it recognizes that a peaceful society is not necessarily free from conflict. Conflicts do exist and will always exist. The important thing is that Peace Education can provide its citizens with the knowledge and skills of how to resolve conflicts. Surah al-Hujurat: 9 contains an urgent order to resolve conflicts between two groups of believers. Through these verses, the Qur'an establishes the anticipatory attitude of conflict in the community of believers. The conflict mentioned in the verse is clearly between two groups of believers (ta'aniani min al-mu'minin). When such a conflict arises, the people must be aware and immediately seek a way of reconciliation by referring both to the law of God. If any party rejects the peace, then there must be sanctions imposed on them. In this regard, Peace Education also plays a role in developing a more peaceful attitude while on the road.
Pendidikan Damai juga harus seimbang dalam melihat masa lalu, masa kini dan masa hadapan. Keseimbangan ini perlu untuk mempastikan di mana kita dahulu, bagaimana kita sekarang dan ke mana kita nanti. Pendidikan Damai yang futuristic akan dapat membaca kemungkinan-kemungkinan yang akan berlaku dalam era Revolusi Industri 4.0 misalnya. Apakah akan ada damai andainya revolusi ini nanti membelah dunia kepada kelompok the winners dan the losers? Apakah akan ada damai jika akhirnya the winners take all? Lalu apa peranan Pendidikan Damai dalam menghadapi skenario yang sedemikian?
Peace Education should also be balanced in looking at the past, present and future.
This balance is necessary to determine where we were, how we are in the present and where we are going in the future. Futuristic Peace Education will be able to predict the possibilities of the Industrial Revolution 4.0, for instance. Will there be peace if this revolution divides the world into a group of winners and losers? Will there be peace if the winners take all? Therefore, what is the role of Peace Education in dealing with such a scenario?
Mencari kesepakatan adalah unsur penting Pendidikan Damai. Kesepakatan dapat dicapai melalui amalan dialog dan shura (musyawarah). Dialog yang jujur akan menghasilkan kesalingan - saling memahami, saling menghormati dan saling bertoleransi. Sementara itu, shura (musyawarah) yang bertolak dari niat yang tulus dan dilaksanakan mengikut kaedah dan etika yang murni akan menghasilkan keputusan yang terbaik. Musyawarah adalah proses pertukaran pendapat yang berhujung dengan memilih yang terbaik. Untuk sampai ke matlamat memilih yang terbaik harus ada jaminan kebebasan bersuara (freedom of expression/hurriyyat al-ta`bir), hak untuk didengar yang diimbangi dengan kewajipan mendengar. Kebebasan berekspresi harus diertikan juga sebagai kebebasan dan hak berbeza pendapat dengan siapa sahaja tanpa risiko. Seterusnya harus ada pula ketulusan dan ketelusan dalam pengungkapan fakta, sehingga tidak ada fakta yang disembunyikan. Shura yang demikian sifatnya tentu sahaja mengandungi risiko perbezaan pendapat dalam membuat pilihan yang terbaik. Kerana itu semua harus tunduk kepada nilai utama “memelihara perpaduan dan kesatuan”.
Searching for an agreement is an important element of Peace Education. Agreements can be achieved through the practice of dialogue and shura (deliberation). An honest dialogue will result in mutual action - mutual understanding, mutual respect and tolerance. In the meantime, shura (deliberation) that begins with sincere intentions and is carried out in pure and ethical ways will produce the best results. Consultation (musyawarah) is the process of exchanging ideas in order to choose the best. In order to reach the goal of choosing the best, there must be a guarantee of freedom of expression (hurriyyat al-ta`bir), the right to be heard in proportion to the obligation of listening. Freedom of expression should also be defined as freedom and the right to disagree with anyone without risk. Next, there must be honesty and transparency in the disclosure of facts, so that no facts are hidden. Such a Shura certainly carries the
risk of disagreeing in making the best choice. Therefore, everyone must submit to the fundamental values of "maintaining unity and integration".
Dalam tradisi Islam ada amalan mulia nasihat menasihati dan amar makruf nahi munkar.
Amalan ini juga seharusnya menjadi komponen penting Pendidikan Damai.
Pembudayaan amalan korektif ini akan membina watak peduli, tidak membiarkan kesalahan berlarut-larut dan berleluasa. Ia juga sekali gus membina watak berjiwa besar, bersikap terbuka menerima kritik dan teguran demi kebaikan bersama. Tidak ada siapa pun yang mengatasi kritik dan teguran.
In the Islamic tradition, there is a noble practice of advising and doing goods and leaving the bad. This practice should also be an important component of Peace Education. Cultivating this corrective practice will build a caring character, not allowing continuous and spread. It also builds a strong-willed character, openly receiving criticism and advice for its common good. No one is over criticism and advice.
Pendidikan Damai dapat dijayakan dengan mengangkat nilai-nilai akhlak mulia yang memang menjadi maqasid utama agama Islam. Justeru, Nabi s.`a.w. diutus adalah demi penyempurnaan akhlak mulia. Nilai akhlak bersangka baik (husn al-zann) dan akhlak menutup aib orang misalnya, dapat membendung sengketa dan seterusnya mewujudkan kedamaian. Dalam kaitan ini Muhammad Najatu ‘Llah Siddiqiy menyenaraikan lima belas ajaran Islam tentang bagaimana seharusnya orang Islam berinteraksi dengan warga kemanusiaan keseluruhannya (Ta`alim al-Islam fi al-ta`amul ma`a afraid al-bashariyyat jam`a’):
Peace Education can be achieved by upholding the moral values that are the major fundamental maqasid of Islam. Thus, the Prophet s.`a.w. is a messenger for the sake of perfecting the morals of the mankind. For example; the value of good moral character (husn al-zann) and good virtues protects the humiliation of people, can barricade the strife and thus create peace. In realtion to this, Muhammad Najatu 'Llah Siddiqiy lists fifteen Islamic teachings on how Muslims should interact with humanity as a whole (Ta`alim al-Islam fi al-ta`amul ma`a afraid al-bashariyyat jam`a'):
Having good behaviour
Interaction that are based on forgive and tolerance
Honest and wanting goodness for everyone.
Saving people’s lives
Prohibited from taking other’s wealth is a wrong way (batil)
Adhere to weightage and measurement
Committed to perform justice to all humankind
The rule of justice in human society.
Haughtiness is despicable.
Earth is a source of income for all.
All humans are members of one family.
Human dignity is a human right.
Muhammad s.`a.w. is the Prophet that brings mercy to the whole universe.
Collaboration and dispute have principles and values that must be adhered to.
Prohibition of hegemony or domination of one race over another.
(Siddiy, M.N., 2016: 294-308).
Ternyata Islam cukup kaya dengan ajaran yang memungkinkannya membina Pendidikan Damai dan seterusnya merealisasikan Budaya Damai. Tuntutan ke atas umat Islam hari ini ialah: jujur kepada agama sendiri, tidak tergiur dengan motif kepentingan materi- duniawi.
Without any shadow of doubt, Islam is rich in teachings that enables it to develop Peace Education and thus realising the Peaceful Coexistence. The call for Muslims today are: to be honest to their religion, not to be swayed by the motives of materialism.
