This exploitative religious narrative of nature is an argument that religion is the main cause of climate change, which is resulting in an environmental crisis on a global scale. In this context, the ecological crisis due to climate change has penetrated the Sufi space of tarekat. This study aims to analyze Sufi activism in protecting the earth through climate change mitigation and adaptation actions organized by Sufis in Majlis Zikir Kraton, Jamaah Aolia Panggang and Pesan Trend Ilmu Giri Yogyakarta.
Methodologically, this study engages in the tradition of a case study that relies on qualitative data, whether in the form of speech, words or writing about climate change mitigation and adaptation carried out by Sufis in the research site. Through this model of analysis, Sufis' reaction, understanding and behavior in dealing with global climate change can be revealed especially in relation to mitigation and adaptation actions. Sufi statements about climate change signal the commitment of Islamic scholars to sustainable development and at the same time as a form of saving the earth.
The Intergovernmental Panel on Climate Change (IPCC) acknowledges that the global climate has undergone continuous changes, changes and dynamics. The theoretical argument about the Sufi response to climate change can be traced back to the Sufi thought and movement or the Sufi order in the West, a branch of the Sufism establishment initiated by Hazrat Inayat Khan.40 They believe that there are interconnectedness in the ecosystem. Fred Singer, Climate Change Reconsidered: The 2009 Report of the Non-Governmental Panel on Climate Change (NIPCC) (Chicago: The Heartland Institute, 2009); Craig D.
The spirit of Sufi teachings and behavior can reduce the rate of climate change.
Contributions of Sufis to the Prevention of Climate Change Sufism teaches doctrine and practices certain rituals. This esoteric
Referring to the statement of the caretakers of Ilmu Giri above, humans are miniatures of the universe. In addition to the foundation of the concept and paradigm of the relationship between God, man and nature, Sufi mitigation actions are managed by various programs concerned with the environment. This region, which experiences annual erosion of the coast caused by the waves and the sea water rate from the north coast can be smooth towards the mainland.
Majlis Zikir Kraton also has a program to park the main streets of the city as part of the reforestation program.53 Sufi behavior in Majlis Zikir Kraton is the antithesis of worldview. Habib Muh, pseudonym of the guardian of Majlis Zikir Kraton, has environmental conservation work in the partnership program of Research Institute and Community Service (LPPM) IAIN Pekalongan and NU Cares for the Environment.56. According to Wawan, the area of Pesona and Gamer is now a pilot project of the Provincial Environmental Service of Central Java as the National Climate Village.58.
Meanwhile, random mujahadah was carried out when facing a major event, such as the memory of the Jogja earthquake, mujahadah 40 days of peaceful elections, mujahadah tapa brata for the sake of the balance of the cosmos. Through the Sufism ritual above, the mitigation of climate change is passed on through the Pesan trend Ilmu Giri which emphasizes the awareness of the people about the importance of preserving nature in harmony. The mitigating action of the people of Ilmu Giri above is part of realizing the vision of environmental leadership for sustainable development based on God's love.
For Congregation Aolia, the climate change mitigation strategy is implemented under the operating principle of "Dhikr for Ecological Conservation." Sufism-based environment maintenance in Aolia congregation is done through Sewelasan Dhikr Assembly activities. In the context of Majelis Dzikir Aolia Panggang, prayer and dhikr are aligned with natural life. In this context, perseverance, patience and sincerity to always be on the path of God became the path of the Sufis.
For Congregation Aolia, social work to reduce the impact of climate change is part of fulfilling the Creator's order. The change in mindset of the Aolia congregation regarding environmental ethics was appreciated and it has always been a national champion in terms of environmental management.”68. Sufi actions to address climate change are reminiscent of the social and political jihad movements of the tareqat.69 Murshids of the Sufi order, such as Mbah Munawir, Habib Muh, Habib Lutfi, Kiai Nasruddin and Mbah Ibnu, have responded to the issue of the threat of the natural resource crisis. , environmental crises and global climate threats through awareness.
The responses of Sufis to climate change show that there is a shift in the understanding of the basic concepts and behavior of Sufis in interpreting takhalli, tahalli and tajalli. The real act of the Sufis to reduce the occurrence of climate change is to enter the door of takhalli, namely ecological repentance.
Sufism and Adaptation to the Environmental Crisis
Since the robbery cannot be overcome, the people of the town are relieved by Habib Muh. Environmental adaptation that has an economic impact can be seen in the socio-geographical context of the local community. The condition of the land around the Jamaah Ilmu Giri is very dry and rainfed.
Therefore, in the context of Islam, water is one of the public goods that must not be privatized. Let us not forget that water is a vital means of life,80 then the congregation of Ilmu Giri tried to find and keep the source of the spring intact. This well is now located just below the bamboo scaffolding imitation of the school mosque.”82.
The form of monopoly can be in the form of a drinking water company, controlling the flow of rice fields and control. In this context, the Sufi response to the effects of climate change parallels and leads to the availability of the farmer's economy as well as spiritual improvement. According to Suwito85, the adaptability carried out by Pesan Ilmu Giri Trend can respond to people's economic needs.
The answer is not only meeting the needs of the members through environmental conservation activities but also supported by religious values. Centers of the ummah's creative economy emerge as climate impacts are uncertain. In a broader context, Nasruddin, as a murshid, also taught his students the attitude of 'Hamengku Buwana', the obligation of humans to recognize, maintain and preserve the entire contents of the universe. respect is a proven mutually beneficial relationship.
Sufis of Pesan Trend Ilmu Giri believe, through this awareness of climate change-according to the results of the intergovernmental panel on climate change-research due to human greed89 can be slowly systematically controlled. This shower is located at the foot of the Dengkeng River which is approximately 600-1500 meters from the residents' house."91. One of the targets of the Millennium Development Goals (MDGs) agreement is to reduce the proportion of the population without access to clean water and sanitation.
They realize that increasing population resilience to the impacts of climate change requires institutions, infrastructure, and even a strong ecosystem.95 This strength will help reduce economic climate shocks. Ecological behavior of Sufis can certainly be the answer to the global phenomenon of climate change amid the world's population, which tends to be anti-environmental.
Concluding Remarks
Besides impacting the availability of abundant water, Sufi conduct in the context of climate change is also a forum for murshid students to establish 'networks' in response to a variety of disasters caused by climate change. However, the three Sufi communities have a meeting point and a separate point of thought and Sufism in response to the environmental crisis caused by climate change. In terms of paradigm, the three hold the view that natural crises, disasters and climate change are the authority of God, whose main cause is human behavior.
The dynamics of science, technology, industrialization and science based on a positivist perspective are believed to be the cause of climate change and ecological disasters. They contextualize the meaning of the basic concepts of takhalli, tahalli and tajalli based on religious values. Promoting simple life, ecological repentance and establishing harmonious relations with nature, as well as supplementing activities with environmental conservation are believed to be able to cope with the pace of climate change.
The shift in the articulation of the terms takhalli, tahalli and tajalli in the context of conversion, ecological movements and campaigns through mitigation and adaptation to the climate. Hilman, Masnellyarti (ed.), Indonesia Second National Communication under the United Nations Framework Convention on Climate Change: Climate Change Protection for Present and Future Generations, Jakarta: Ministry of the Environment, Republic of Indonesia, 2010. Fred Singer, Climate Change Reconsidered: 2009 Report of the Non-Governmental panel on climate change (NIPCC), Chicago: The Heartland Institute, 2009.
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