Ekologi Dan Tasawuf

Ecology and TasawwufEcology and Tasawwuf

Shahidan RadimanShahidan Radiman

School of Applied PhysicsSchool of Applied Physics

Faculty of Science and TechnologyFaculty of Science and Technology

UKMUKM

E-mail: E-mail: [email protected]@ukm.my

Bengkel PengIslaman Ekologi dan Kajian Bengkel PengIslaman Ekologi dan Kajian Alam Sekitar anjuran ASASI Alam Sekitar anjuran ASASI

(10-11 Mei 2008, EiMAS , UKM)(10-11 Mei 2008, EiMAS , UKM)

The quintessence of ecology was, of course, expressed in the Koran: BismillahirRahmanirRahim -”Eat, drink, but do not waste.” (7: 31)

Content of TalkContent of Talk

I. Statement of Current Ecology Problems I. Statement of Current Ecology Problems around the Worldaround the World

II. Background of TalkII. Background of Talk III. The less known world of TasawwufIII. The less known world of Tasawwuf IV. Ecological Ethics to be developed from IV. Ecological Ethics to be developed from

TasawwufTasawwuf V. Tasawwuf in Modern Pespective and the V. Tasawwuf in Modern Pespective and the

Future.Future. VI. ConclusionsVI. Conclusions

I. Statement of Current Ecology I. Statement of Current Ecology Problems around the WorldProblems around the World

“ “ The roots of our ecological crises are The roots of our ecological crises are axiomatic : they lie in our belief and axiomatic : they lie in our belief and value structures which shape our value structures which shape our relationship with nature , with each relationship with nature , with each other and the lifestyles we lead “ – other and the lifestyles we lead “ – Ziauddin Sardar , Islamic Futures Ziauddin Sardar , Islamic Futures p218 , 1985.p218 , 1985.

“ “ can we … check this threat to our planet can we … check this threat to our planet simply by introducing stricter legislation simply by introducing stricter legislation against pollution , industrial waste and against pollution , industrial waste and nuclear spills? Can we reverse the nuclear spills? Can we reverse the degradation of our environment by degradation of our environment by adopting conservationist policies on both adopting conservationist policies on both national and international levels? O could national and international levels? O could it be that the whole ecological imbalance it be that the whole ecological imbalance betokens the spiritual and teleological betokens the spiritual and teleological crisis of modren civilisation itself? Does it crisis of modren civilisation itself? Does it require fundamental revision of our own require fundamental revision of our own way of life , our cherished goals , indeed way of life , our cherished goals , indeed our very conception of ourselves and the our very conception of ourselves and the world? “ – Parveez Manzoor , in Touch of world? “ – Parveez Manzoor , in Touch of Midas, 1985 ( Edit. Z. Sardar)Midas, 1985 ( Edit. Z. Sardar)

This gives rise to the need of ecological This gives rise to the need of ecological ethics:ethics:

There is no consensus about the form which in environmental ethic should take.

There have been long (and inconclusive) debates about whether an environmental ethic should be a (Kantian) ethic of principles to guide our actions with respect to the natural world, or a utilitarian ethic of consequences according to which our activities with respect to the natural world should be concerned above all with mitigating destructive environmental consequences, or a virtue ethic according to which we should be primarily concerned with the development of virtuous dispositions for 2 agents when they make choices that affect the natural world. Each of these approaches has been explored at length and each of them has been found to be problematic.

Approaches to Ecological EthicsApproaches to Ecological Ethics1.1. Process Ecological Ethics (Christian viewpoint)Process Ecological Ethics (Christian viewpoint)

Process metaphysical systems are mostly theistic, Process metaphysical systems are mostly theistic, though even in the Whiteheadian camp there are though even in the Whiteheadian camp there are also non-theistic versions (esp. Donald Sherburne). also non-theistic versions (esp. Donald Sherburne). For our purposes, we may distinguish a spectrum For our purposes, we may distinguish a spectrum of views from minimal religious naturalism' (Stone, of views from minimal religious naturalism' (Stone, 1993) to various maximal possibilities. Minimal 1993) to various maximal possibilities. Minimal religious naturalism talks in terms of immanent religious naturalism talks in terms of immanent and transcendent resources for the task of living and transcendent resources for the task of living together in the natural world, without specifying a together in the natural world, without specifying a single metaphysical source for these resources. single metaphysical source for these resources. There is in our lives, for example, a lure towards There is in our lives, for example, a lure towards goodness, truth and beauty, and perhaps goodness, truth and beauty, and perhaps something analogous to this further down the line. something analogous to this further down the line.

There are a variety of maximal theistic There are a variety of maximal theistic versions, Whitehead, Hartshorne, Cobb, versions, Whitehead, Hartshorne, Cobb, Griffin, Suchocki, the Christian Griffin, Suchocki, the Christian Trinitarianism of Joe Bracken to mention Trinitarianism of Joe Bracken to mention some of them. Typically and deriving from some of them. Typically and deriving from Whitehead, God is noted as principle of Whitehead, God is noted as principle of limitation providing a kind of focus for the limitation providing a kind of focus for the cosmic process; also as principle of cosmic process; also as principle of possibility and of novelty within the possibility and of novelty within the process. There is also a fairly common process. There is also a fairly common division made between the Primordial division made between the Primordial Nature and the Consequent Nature of God, Nature and the Consequent Nature of God, with sometimes also a Projective or with sometimes also a Projective or Superjective Nature.thrown in. Roughly, Superjective Nature.thrown in. Roughly, this comes down to, God as Creative, God this comes down to, God as Creative, God as Receptive and God as Responsive. as Receptive and God as Responsive. There is also the God as Primordial There is also the God as Primordial Qualification of Creativity of the Belgian Qualification of Creativity of the Belgian philosopher Jan Van der Veken.philosopher Jan Van der Veken.

Early Books on Theocentric Early Books on Theocentric ApproachesApproaches

1.1. Originally published in 1972, Originally published in 1972, Is It Too Late? Is It Too Late? A Theology of EcologyA Theology of Ecology, by John B. Cobb, Jr., , by John B. Cobb, Jr., was the first single-authored book-length was the first single-authored book-length environmental ethics text to deal with the environmental ethics text to deal with the ecological crisis. ecological crisis.

2.2. Originally published in 1989 by Prentice Hall, Originally published in 1989 by Prentice Hall, Foundations of Environmental EthicsFoundations of Environmental Ethics, by , by Eugene C. Hargrove, is an investigation of the Eugene C. Hargrove, is an investigation of the history of ideas behind environmentalism history of ideas behind environmentalism generally and environmental ethics generally and environmental ethics specifically. specifically.

3.3. Max Oelschlaeger is the author of Max Oelschlaeger is the author of The Idea The Idea of Wildernessof Wilderness, , The Environmental The Environmental ImperativeImperative, and , and Religion in a Time of Religion in a Time of Ecological CrisisEcological Crisis and the editor of and the editor of The The Wilderness ConditionWilderness Condition

More recently , Ecological Ethics in general:More recently , Ecological Ethics in general:

1.Earth's Insights: A Multicultural Survey of 1.Earth's Insights: A Multicultural Survey of Ecological Ethics from the Mediterranean Basin Ecological Ethics from the Mediterranean Basin to the Australian Outback (Paperback)to the Australian Outback (Paperback)by by J. Baird J. Baird CallicottCallicott (Author) "Since the 1960s, those (Author) "Since the 1960s, those Western scholars who responded professionally to Western scholars who responded professionally to industrial civilization's environmental crisis have argued industrial civilization's environmental crisis have argued that an implicit environmental ethic has existed in that an implicit environmental ethic has existed in many..." many..." Publisher:Publisher: University of California Press (December 29, University of California Press (December 29, 1997) 1997) Language:Language: English EnglishISBN-10:ISBN-10: 0520085604 0520085604 ISBN-13:ISBN-13: 978-0520085602 978-0520085602

2. 2. Ecological Ethics: An Introduction (Paperback)Ecological Ethics: An Introduction (Paperback)by by Patrick CurryPatrick Curry (Author) (Author) Publisher:Publisher: Polity (November 11, 2005) Polity (November 11, 2005) Language:Language: English English ISBN-10:ISBN-10: 0745629083 0745629083 ISBN-13:ISBN-13: 978-0745629087 978-0745629087

Ecological EthicsEcological Ethics

Something is “right”when it tends to Something is “right”when it tends to preserve the integrity, stability, and preserve the integrity, stability, and beauty of the biotic community; it is beauty of the biotic community; it is wrong when it does otherwise. wrong when it does otherwise. (Leopold, 1966)(Leopold, 1966)

Some remarks by Some remarks by Ecologists/EnvironmentalistsEcologists/Environmentalists

Constructing a sustainable world is a challenge to society on many levels. It is a philosophical challenge to construct a robust set of beliefs and values which provide support for the principle of sustainability. It is an economic challenge to build the technological infrastructure to support human flourishing in a sustainable world. This will increasingly be identified with a carbon-neutral economy.-William Grey , Univ. of Queensland.

We also need environmental philosophy

Celia Deane-Drummond in The Ethics of Nature (Oxford: Basil Blackwell, 2004) says the following:

..to be credible an environmental philosophy needs to have four key components. These consist of: (a) a theory about what nature is; (b) a theory about human beings; (c) a theory of value and evaluation of human action; (d) a theory of method, or standards against which claims are to be tested or confirmed. (p31)

Islam as a holistic religion have it Islam as a holistic religion have it all (ethics , philosophy etc)all (ethics , philosophy etc)

Of course we can start with the Of course we can start with the syariah , the law and regulations but syariah , the law and regulations but we shouldn’t neglect the other 3 we shouldn’t neglect the other 3 aspects ( tareqah , makrifah and aspects ( tareqah , makrifah and haqiqah , the “reality” of things)haqiqah , the “reality” of things)

It is the point of this talk to stress on It is the point of this talk to stress on the tasawwuf , the last 3 aspects the tasawwuf , the last 3 aspects mentioned , as the way of the Sufi.mentioned , as the way of the Sufi.

II. Background of TalkII. Background of Talk

Islam comes from the Quran and the Islam comes from the Quran and the Prophet s.a.w (Sunnah) in 4 forms:Prophet s.a.w (Sunnah) in 4 forms:

Syariah – the rules and regulations and Syariah – the rules and regulations and jurisprudencejurisprudence

Tareqah – the Sunnah of doing the ritualsTareqah – the Sunnah of doing the ritualsMakrifah – what Rasulullah s.a.w put in the Makrifah – what Rasulullah s.a.w put in the

heart heart Haqiqah – gnosis of Allah s.w.t ,what Haqiqah – gnosis of Allah s.w.t ,what

Rasulullah s.a.w feeled. Rasulullah s.a.w feeled.

The Syariah has always been stressed The Syariah has always been stressed in many forms of Islamic law , in many forms of Islamic law , however the tareqah , makrifah and however the tareqah , makrifah and haqiqah aspects has generally been haqiqah aspects has generally been neglected by the Ummah. (It is also neglected by the Ummah. (It is also for this reason that the Ummah has for this reason that the Ummah has undergone a declination) The undergone a declination) The repositories of these has been the repositories of these has been the Sufis of various tareqah al Sufis of various tareqah al muktabarah e.g Naqshabandi , muktabarah e.g Naqshabandi , Chisti , Shadzili, Ahmadi , Rifa’i, Chisti , Shadzili, Ahmadi , Rifa’i, Shattari and others.Shattari and others.

Religion approach towards Ecology Crisis Religion approach towards Ecology Crisis has been started by Mary E.Tucker and has been started by Mary E.Tucker and John Grim , Harvard Divinity School who John Grim , Harvard Divinity School who started to Conference series “Religions of started to Conference series “Religions of the World and Ecology” since 1996. the World and Ecology” since 1996.

(see Tucker and Grim, Daedalus , Fall, (see Tucker and Grim, Daedalus , Fall, 2001)2001)

The approach of Tasawwuf or Sufism has The approach of Tasawwuf or Sufism has aspects of Universality especially among aspects of Universality especially among those of the Samawi Religions .those of the Samawi Religions .

(see S.Nomanul Haq , Daedalus , Fall 2001)(see S.Nomanul Haq , Daedalus , Fall 2001)

One main result of the Religions of the One main result of the Religions of the World and Ecology conference series World and Ecology conference series is a book :is a book :

Islam and Ecology : A Bestowed Islam and Ecology : A Bestowed Trust Edited by R.Foltz,F.Denny Trust Edited by R.Foltz,F.Denny dan Azizan Baharuddin , Harvard dan Azizan Baharuddin , Harvard Univ. Press , 2003.Univ. Press , 2003.

An important aspect in Sufism is the following :An important aspect in Sufism is the following :

Advice of the Nobles Apostle (s) to Abu Dharr Ghifari, Advice of the Nobles Apostle (s) to Abu Dharr Ghifari, may God be pleased wide him:may God be pleased wide him:

     2اه ت5ر5 ت5ك2ن8 ل5م8 إن8 ف5 اه2، ت5ر5 ك5أ5نBك5 اه2 الل5ه5 ت5ر5 ت5ك2ن8 ل5م8 إن8 ف5 اه2، ت5ر5 ك5أ5نBك5 الل5ه5

Hاك5اع8ب2د ي5ر5 إنBه2 اك5اع8ب2دH ف5 ي5ر5 إنBه2 ف5  

`Worship God as if you see Him, and if you `Worship God as if you see Him, and if you cannot see Him, then worship Him as if cannot see Him, then worship Him as if knowing that He sees you.'knowing that He sees you.'

A hadith qudsi which is central in A hadith qudsi which is central in Sufi literatureSufi literature

Allah s.w.t says Allah s.w.t says “ “ I was a Hidden treasure , I loved to I was a Hidden treasure , I loved to

be known , so I created the world in be known , so I created the world in order to become known”order to become known”

It has now become a doctrine in Sufi It has now become a doctrine in Sufi literature that the world is created literature that the world is created via the Act of Lovevia the Act of Love(we will discuss this aspect from al-(we will discuss this aspect from al-Farghani’s viewpoint later)Farghani’s viewpoint later)

Example of Newpaper report on the role of religion concerning the environment

Environmental ethics, religion and survivalBy Vivian Pulle

On 27th June 2007, the Daily Mirror in an introduction to Judge Weeramantry’s article entitled “Islam, the environment and the

human future,” called for readers to contribute towards achieving inter religious understanding through readers themselves

contributing articles on the attitude to problems concerning the environment of one or other of the great world religions which

have occupied a long standing, respected place among the indigenous population of Sri Lanka. Judge Weeramantry’s presentation on Islam made to the World Future Council in

Hamburg was offered as a case in point. Without contesting the excellence of the presentation, one note nevertheless that religion

can contribute to the cause of human survival only in the long term. The word problem no longer adequately describes the

seriousness of the current global situation. What we have on our hands today is a global emergency and one may legitimately ask

what this kind of discussion can contribute to the world’s predicament. The world needs action and needs it fast.

The opposite of knowledge (scientific) is The opposite of knowledge (scientific) is ignorance, while the opposite of marifa is ignorance, while the opposite of marifa is denial. Marifa is the substance of denial. Marifa is the substance of knowledge attained through reflection, knowledge attained through reflection, intuition, and inner perception. A person intuition, and inner perception. A person realizing marifa is imperceptible to realizing marifa is imperceptible to others, who are without such knowledge. others, who are without such knowledge. The following words are narrated in The following words are narrated in books concerning Sufism as a books concerning Sufism as a hadith hadith qudsiqudsi-saying inspited by and received -saying inspited by and received from God -from God -

III.The less known World of III.The less known World of TasawwufTasawwuf

O humankind! One who knows his self also O humankind! One who knows his self also knows Me; one who knows Me seeks Me, knows Me; one who knows Me seeks Me, and one who seeks Me certainly finds Me; and one who seeks Me certainly finds Me; one who finds me attains all his one who finds me attains all his aspirations and expectations, and prefers aspirations and expectations, and prefers none over Me. Oh humankind! Be humble none over Me. Oh humankind! Be humble that you can have knowledge of Me. One that you can have knowledge of Me. One who renounces his self finds me. In order who renounces his self finds me. In order to know Me, renounce your own self. A to know Me, renounce your own self. A heart which has not flourished and been heart which has not flourished and been perfected is blind.perfected is blind.

In Sufism Tazkiyah an Nafs is particularly In Sufism Tazkiyah an Nafs is particularly stressed and guided by a mursyid teacher stressed and guided by a mursyid teacher to attain the maqam Ihsan – there is a 100 to attain the maqam Ihsan – there is a 100 stations to reach Allah as described by Sh. stations to reach Allah as described by Sh. Abdullah Ansari of Herat, based on ayat 9 Abdullah Ansari of Herat, based on ayat 9 surah As Syams 91 : surah As Syams 91 :

Qad aflahaman zakkahaQad aflahaman zakkaha

Lowness of ego and self-control as pointed Lowness of ego and self-control as pointed out in ayat 45 surah al Baqarah 2:out in ayat 45 surah al Baqarah 2:

Innaha lakabiratun illa a’lal khasi’inInnaha lakabiratun illa a’lal khasi’in

According to Ibn Qayyim al Jauziyah there According to Ibn Qayyim al Jauziyah there are 4 jihad which is wajib upon a Muslim are 4 jihad which is wajib upon a Muslim that is : to reduce the ego, the fight the that is : to reduce the ego, the fight the nafs , to fight against syaitan dan do not nafs , to fight against syaitan dan do not fall prey into love of the world fall prey into love of the world (hubuddunya)(hubuddunya)

It is also for this reason that Saidina Ali It is also for this reason that Saidina Ali kar. was called Abu Turab (father of soil) kar. was called Abu Turab (father of soil) by Prophet s.a.wby Prophet s.a.w

The road to Sufism is not easyThe road to Sufism is not easy

If you do not give up the crowdsIf you do not give up the crowdsyou won't find your way to Oneness.you won't find your way to Oneness.If you do not drop your selfIf you do not drop your selfyou won't find your true worth.you won't find your true worth.If you do not offer all you If you do not offer all you have to the Beloved,have to the Beloved,you will live this life free of thatyou will live this life free of thatpain which makes it worth living.pain which makes it worth living.

- Shaikh Abu Saeed Abil Khair - "Nobody, - Shaikh Abu Saeed Abil Khair - "Nobody, Son of Nobody" - Vraje AbramianSon of Nobody" - Vraje Abramian

Views of the 4 Imams of Views of the 4 Imams of Mazhab regarding SufismMazhab regarding Sufism

Imam Ahmad bin Hanbal r.a praised Imam Ahmad bin Hanbal r.a praised Hariths al-Muhasibi by saying “ I have Hariths al-Muhasibi by saying “ I have never heard words on the knowledge of never heard words on the knowledge of haqiqah better than that from him” . haqiqah better than that from him” .

Imam Abu Hanifah r.a bacame a Sufi Imam Abu Hanifah r.a bacame a Sufi under the teaching of Imam Jaafar As under the teaching of Imam Jaafar As Sadiq r.a, whereas Imam Shafie was the Sadiq r.a, whereas Imam Shafie was the disciple of Imam Abu Hanifah r.a.disciple of Imam Abu Hanifah r.a.

"Sufism" has been defined as a type of knowledge by the great Sufi masters. Shaykh Ahmad Zarruq, a 14th century Sufi who wrote "The Principles of Sufism" defined Sufism as, "a science whose objective is the reparation of the heart and turning it away from all else but God.” Ibn 'Ajiba, one of the best known Sufi masters defined Sufism as "a science through which one can know how to travel into the presence of the Divine, purify one’s inward from filth and beautify it with a variety of praiseworthy traits."

The conventional view is that the word originates from Suf (صوف), the Arabic word for wool, referring to the simple cloaks the early Muslim ascetics wore. However, not all sufis wear cloaks or clothes of wool. Another etymological theory states that the root word of Sufi is the Arabic word safa (صفا), meaning purity. This places the emphasis of Sufism on purity of heart and soul.Others suggest the origin is from "Ashab al-Suffa" ("Companions of the Veranda") or "Ahl al-Suffa" ("People of the Veranda"), who were a group of Muslims during the time of the Prophet Muhammad s.a.w who spent much of their time on the veranda of the Prophet's mosque devoted to prayer.

The position of the spiritual centers (Lataif) is as under:

The Sufis stressed on Inner rather than Outer dimensions

The theory of Lataif was formulated The theory of Lataif was formulated during the early development of during the early development of Sufism ( Hasan basri , Junaid al Sufism ( Hasan basri , Junaid al Baghdadi and others ) but was Baghdadi and others ) but was finalised by work of Syed Ahmad finalised by work of Syed Ahmad Sirhind and Shah Waliyullah Dehlavi Sirhind and Shah Waliyullah Dehlavi

All creatures are under the dominion of Allah s.w.t.

In one hadith from Sunan Abu Daud Rasulullah s.a.w made dua : O Allah , I swear that all of Your makhluk are brothers !

One important principle in Sufism isto apply the akhlak of Allah to oneself:

Sa’di, the famous Persian poetand Sufi , echoed the same sentiments when he said:   

(Higher spiritual life is nothing but service of humanity,It is not (chanting) the rosary, (remaining on the)prayer carpet or (wearing) coarse garments.)

Shaikh Abu Sa’id Abil Khair on of aFamous Khurasaian Sufi has his motto in life:

                                   (Whoever causes grief to us,May his life get more and more happiness.)

Their approach towards human relationships isneatly expressed in the imagery of eyes:

(Learn from the eyes the way to developunity and oneness.The two eyes appear differentbut their vision is one.)

This reflect the view of many of the Sufi paths

Some of the early Sufi resources are the following:Al-Wasaya wa al-Ri'aya (The Advices and Observation of Rules) by al-Muhasibi, Al-Ta'arruf li-Madhhab Ahl al-Sufi (A Description of the Way of the People of Sufism) byKalabazi,Al-Luma' (The Gleams) by al-Tusi,Qut al-Qulub (The Food of Hearts) by Abu Talib al-Makki, and Al-Risala al-Qushayri (The Treatise) by al-Qushayri are among the precious sources that discuss Sufism according to the Qur'an and the Sunna.

After these great compilers came Hujjat al-Islam Imam al-Ghazzali, author of Ihya' al-'Ulum al-Din (Reviving the Religious Sciences), his most celebrated work. He reviewed all of Sufism's terms, principles, and rules, and, establishing those agreed upon by all Sufi masters and criticizing others, united the outer (Shari'a and jurisprudence) and inner (Sufi) dimensions of Islam.

Love (mahabbah) as the Cause of Self-Manifestation Love (mahabbah) as the Cause of Self-Manifestation (tajalliyat) of the Absolute Mystery ( viewpoint of Said (tajalliyat) of the Absolute Mystery ( viewpoint of Said

al Din al Farghani)al Din al Farghani) Said al Din Abu Uthman Muhammad al Farghani Said al Din Abu Uthman Muhammad al Farghani

is the disciple of Sadr al Din al-Qunawi who is the is the disciple of Sadr al Din al-Qunawi who is the foremost disciple of Ibn Arabi. When young he foremost disciple of Ibn Arabi. When young he was initiated into Suhrawardiyya Order .was initiated into Suhrawardiyya Order .

According to al-Farghani ( see Scattolin , JMIAS According to al-Farghani ( see Scattolin , JMIAS 29, 2006 pp33 -) the Original Love ( God’s love for 29, 2006 pp33 -) the Original Love ( God’s love for Himself) coming from the Absolute Mystery was Himself) coming from the Absolute Mystery was the original impulse that drove towards the the original impulse that drove towards the completion of the process of manifestation completion of the process of manifestation (kalam al-zuhur).Such a process is compared to (kalam al-zuhur).Such a process is compared to the flowing of the breath (nafas) in the act of the flowing of the breath (nafas) in the act of breathing. breathing.

This creative breath by which everything comes This creative breath by which everything comes into existence is caklled Nafas ar_Rahman into existence is caklled Nafas ar_Rahman ( Breath of the All-Merciful) and it is breathed ( Breath of the All-Merciful) and it is breathed from the Original Love (al mahabba al-asliyya) from the Original Love (al mahabba al-asliyya) and the Essential mercy (al rahma al-Dzatiyya) of and the Essential mercy (al rahma al-Dzatiyya) of the Essence. The designation of the first two Self-the Essence. The designation of the first two Self-Manifestation of the Divine Essence are al-Manifestation of the Divine Essence are al-ahadiyya and al-wahidiyya ( this has been ahadiyya and al-wahidiyya ( this has been accepted by all Sufi Orders ) – the 7 levels of accepted by all Sufi Orders ) – the 7 levels of manifestation , the First Manifestation (tajalli al-manifestation , the First Manifestation (tajalli al-awwal) of which is called reality of Realities awwal) of which is called reality of Realities ((haqiqat al-haqaiq).((haqiqat al-haqaiq).The station of the “nearest” (aw adna) is the The station of the “nearest” (aw adna) is the

station attained by Prophet Muhammad s.a.w , station attained by Prophet Muhammad s.a.w , he alone reached the highest level of nearness he alone reached the highest level of nearness i.e the Absolute Unity ( Ahadiyya ) whereas i.e the Absolute Unity ( Ahadiyya ) whereas other prophets and saints can only reach the other prophets and saints can only reach the station of “ the distance of two extremes of the station of “ the distance of two extremes of the bow” ( qab qawsayn) corresponding to the bow” ( qab qawsayn) corresponding to the level of Related Unity ( al Wahidiyya).level of Related Unity ( al Wahidiyya).

Since the Universe and whatever is contained in it Since the Universe and whatever is contained in it is created from Love , then everything is is is created from Love , then everything is is related by Love and they should be in harmony related by Love and they should be in harmony and bliss . Islam in fact is the religion of Love as and bliss . Islam in fact is the religion of Love as written in many Sufi literature . In fact, the written in many Sufi literature . In fact, the prophet of Islam , Muhammad s.a.w is prophet of Islam , Muhammad s.a.w is “Habiballah” ( “the Lover of Allah”) and he is “Habiballah” ( “the Lover of Allah”) and he is “rahmatul lil alamin” –Mercy for all the Worlds – “rahmatul lil alamin” –Mercy for all the Worlds – the Malaikah, the jinn, the man , the animal and the Malaikah, the jinn, the man , the animal and the plant Kingdoms.the plant Kingdoms.

We should learn and take example from the We should learn and take example from the glorious life of Prophet Muhammad s.a.w about glorious life of Prophet Muhammad s.a.w about how he treated the animals and plants – there are how he treated the animals and plants – there are many hadiths about how animals and plants talk many hadiths about how animals and plants talk to him.to him.

New Paradigm Thinking in Science, by Fritjof Capra

(These ideas are in line with the Syariah as well as Sufism )

The old scientific paradigm may be called Cartesian, Newtonian, or Baconian, since its main characteristics

were formulated by Descartes, Newton and Bacon.The new paradigm may be called holistic, ecological,

or systemic, but none of these adjectives characterises it completely.

New-paradigm thinking in science includes the following five criteria - the first two refer to our view

of nature, the other three to our epistemology.

1. Shift from the Part to the WholeIn the old paradigm it was believed that in any complex system the dynamics of the whole could be understood

from the properties of the parts.In the new paradigm, the relationship between the parts

and the whole is reversed. The properties of the parts can be understood only from the dynamics of the whole. Ultimately, there are no parts at all. What we call a part

is merely a pattern in an inseparable web of relationships.

2. Shift from Structure to ProcessIn the old paradigm it was thought that there were

fundamental structures, and then there were forces and mechanisms through which these interacted, thus giving

rise to processes.In the new paradigm every structure is seen as the

manifestation of an underlying process. The entire web of relationships is intrinsically dynamic.

3. Shift from Objective Science to "Epistemic Science"In the old paradigm scientific descriptions were believed to be objective, i.e. independent of the human observer and the process of knowledge.

In the new paradigm it is believed that epistemology - the understanding of the process of knowledge - is to be included explicitly in the description of natural phenomena. At this point there is no consensus about what the proper epistemology is, but there is an emerging consensus that epistemology will have to be an integral part of every scientific theory.

4. Shift from Building to Network as Metaphor of Knowledge

The metaphor of knowledge as building - fundamental laws, fundamental principles, basic building blocks, etc -

has been used in Western science and philosophy for thousands of years. During paradigm shifts it was felt that the foundations of knowledge were crumbling.

In the new paradigm this metaphor is being replaced by that of the network. As we perceive reality as a network

of relationships, our descriptions, too, form an interconnected network representing the observed

phenomena.

5. Shift from Truth to Approximate DescriptionsThe Cartesian paradigm was based on the belief that scientific knowledge could achieve absolute certainty.In the new paradigm, it is recognised that all concepts, theories, and findings are limited and approximate. Science can never provide any complete and definitive understanding of reality.Scientists do not deal with truth (in the sense of exact correspondence between the description and the described phenomena); they deal with limited and approximate descriptions of reality.

Key concepts in Tasawwuf/SufismKey concepts in Tasawwuf/Sufism

MuraqabahMuraqabah TawbahTawbah Jihad al-Nafs and the 7 nafs (and the Jihad al-Nafs and the 7 nafs (and the

Lata’if). Lata’if). Stages in tazkiya to attain makrifah Stages in tazkiya to attain makrifah

and seeing Reality as in the dua of and seeing Reality as in the dua of Rasulullah s.a.w:Rasulullah s.a.w:O Allah , make me see the truth as O Allah , make me see the truth as truth and the batil as batiltruth and the batil as batil

The World of Nature (in Sufi The World of Nature (in Sufi literature):literature):

Water (sea , lakes , glaciers etc) – Water (sea , lakes , glaciers etc) – the dominion of Khidr a.sthe dominion of Khidr a.s

Land (forests , hills, mountains , Land (forests , hills, mountains , islands etc) – the dominion of Ilyas islands etc) – the dominion of Ilyas a.sa.s

So, these resources are not be spoilt So, these resources are not be spoilt but looked after to respect these but looked after to respect these Prophets.Prophets.

Nature and al-Quran:Nature and al-Quran:The Universe as a whole is Quran Tadwini The Universe as a whole is Quran Tadwini

whereas the real al-Quran (the Kitab) is whereas the real al-Quran (the Kitab) is Quran Taqwini.Quran Taqwini.

If you destroy Nature, you’re destroying the If you destroy Nature, you’re destroying the al-Quran.al-Quran.

In fact, one day (near Kiamah) the Quran will In fact, one day (near Kiamah) the Quran will be lifted! And that’s when humanity is at be lifted! And that’s when humanity is at its worst stage !its worst stage !

Man and God relationship:Man and God relationship:

For man to reach God they need For man to reach God they need Muhammad s.a.w and also the Muhammad s.a.w and also the anbiya’ a.s . Without them , you anbiya’ a.s . Without them , you cannot do tawassul , no tabarruk , no cannot do tawassul , no tabarruk , no selawat , no dua , etc….selawat , no dua , etc….

On the other hand , without Nature On the other hand , without Nature and environment , man would not be and environment , man would not be able to understand himself ( as a able to understand himself ( as a creature of God) and thereby will not creature of God) and thereby will not be able to know God (as Creator).be able to know God (as Creator).

The secrets to understanding God is through The secrets to understanding God is through the tasbih of all the creatures : the tasbih of all the creatures : e.g Daud a.s do the tasbih followed by e.g Daud a.s do the tasbih followed by mountains and birds .mountains and birds .Of course , at the higher and deeper level, Of course , at the higher and deeper level, the tasbih and dua of Angels are to be the tasbih and dua of Angels are to be followed e.g dua Kanz al-Arash.followed e.g dua Kanz al-Arash.

See for e.g “Tasbih al Kawn” by Dr. Ahmad See for e.g “Tasbih al Kawn” by Dr. Ahmad Syauqi Ibrahim (Nahdhah , Cairo 2004)Syauqi Ibrahim (Nahdhah , Cairo 2004)So, how can you know God if you destroy So, how can you know God if you destroy Nature?Nature?

In Nature/Universe is reflected infinitude of In Nature/Universe is reflected infinitude of God’s Name and Attributes. God’s Name and Attributes.

Grand Unification scheme in High Energy Grand Unification scheme in High Energy Physics and Anthropic Principles in Cosmology Physics and Anthropic Principles in Cosmology all point towards Tawhidic principle.all point towards Tawhidic principle.

These Tawhidic principles are revealed by These Tawhidic principles are revealed by concrete physical laws but yet defy concrete physical laws but yet defy understanding e.g CP violation , quantum non-understanding e.g CP violation , quantum non-locality etc.locality etc.

So , you need Nature to understand yourself to So , you need Nature to understand yourself to understand and attained Allah ( liqa’ullah)understand and attained Allah ( liqa’ullah)

We understand Nature by Duality e.g We understand Nature by Duality e.g wave-matter , time-space, deterministic-wave-matter , time-space, deterministic-chaotic , Boson-Fermion etc , so is God chaotic , Boson-Fermion etc , so is God known through duality (of opposites) : known through duality (of opposites) : The First – The Last , the Outer – the The First – The Last , the Outer – the Inner , the Creator – the Annihilator etc. Inner , the Creator – the Annihilator etc.

So, if you destroy Nature , you won’t be So, if you destroy Nature , you won’t be able to understand God. Even if you don’t able to understand God. Even if you don’t destroy Nature ( i.e you preserve them) destroy Nature ( i.e you preserve them) you won’t understand God until you you won’t understand God until you experience it yourself like Sufis do!experience it yourself like Sufis do!

As revealed by studies in Quantum As revealed by studies in Quantum Mechanics and Complexity , Mechanics and Complexity , tasawwuf bring you back to your tasawwuf bring you back to your nature (fitrah) and the Universe and nature (fitrah) and the Universe and Nature is that fitrah heritage ( the Nature is that fitrah heritage ( the macrocosmos) to which your are macrocosmos) to which your are suppose to be identified ( make suppose to be identified ( make identical to you , because you are identical to you , because you are microcosmos). So, you must be microcosmos). So, you must be harmonious to Nature !harmonious to Nature !

Either you believe/practice Wihdatul Either you believe/practice Wihdatul Wujud or you believe/practice Wihdatus Wujud or you believe/practice Wihdatus Syuhud , you have to be with Nature ! Syuhud , you have to be with Nature !

Quantum Mechanics (operational at Quantum Mechanics (operational at Cosmological scale as well as femtoscale), Cosmological scale as well as femtoscale), causality as exemplified by Al-Ghazali is causality as exemplified by Al-Ghazali is occasionalistic ! Quantum Cosmology and occasionalistic ! Quantum Cosmology and Transplanckian footprints suggest Transplanckian footprints suggest

“ “ I was a hidden treasure and I wanted to be I was a hidden treasure and I wanted to be known” .known” .

Universality of God’s Law at all Universality of God’s Law at all lengthscalelengthscale

This idea of Universality ( from galazy This idea of Universality ( from galazy formation of bacterial colonies and shapes formation of bacterial colonies and shapes of leaves) is exemplified in Fractals and of leaves) is exemplified in Fractals and Multifractal .Multifractal .

At the abstract level , this universality At the abstract level , this universality comes in the form of Renormalisable comes in the form of Renormalisable theory and universal critical indices.theory and universal critical indices.

If you destroy nature and the environment , If you destroy nature and the environment , then you will destroy evidence of these at then you will destroy evidence of these at some lengscales !some lengscales !

What chastisement for those who What chastisement for those who destroy God’s sculpture?destroy God’s sculpture?

We all know what is the We all know what is the chastisement for those who paint or chastisement for those who paint or sculptor figures ( not allowed in Islam sculptor figures ( not allowed in Islam ).).

What do you expect (on the other What do you expect (on the other hand) a person or people who hand) a person or people who destroy God’s sculpture and destroy God’s sculpture and creations ( the flora and fauna , creations ( the flora and fauna , landscapes etc )?landscapes etc )?

IV. Ecological ethics to be IV. Ecological ethics to be developed from Tasawwufdeveloped from Tasawwuf

In general it can be said that once In general it can be said that once human behaviour is under God’s human behaviour is under God’s pleasure , everything else will be pleasure , everything else will be harmonious to him – and this start by harmonious to him – and this start by being able to inculcate the traits of being able to inculcate the traits of mahmuda and destroying/leaving the mahmuda and destroying/leaving the traits of mazmuma.traits of mazmuma.

A model of Hakim TirmidhiA model of Hakim Tirmidhi(kitab Manazil al Ubbad min al- Ibadah)(kitab Manazil al Ubbad min al- Ibadah)

StepsSteps Action/ exemplifiedAction/ exemplified

1.Tawbah**1.Tawbah**

-Rasulullah s.a.w perform Istigfar 70x -Rasulullah s.a.w perform Istigfar 70x dailydaily

Comes after muraqabahComes after muraqabah

2. Zuhud – live economically 2. Zuhud – live economically

Look into the life of the Sahabah r.aLook into the life of the Sahabah r.aTaken by disciples of Malamatiyya Taken by disciples of Malamatiyya (the path of the blame)(the path of the blame)

3.Jihad/tazkiya al-Nafs3.Jihad/tazkiya al-Nafs

Lower oneself to the point of abd Lower oneself to the point of abd ( slave of Allah)( slave of Allah)

Exemplified by al-Hariths al MuhasibiExemplified by al-Hariths al Muhasibi

4. Love (hubb) of Allah (and 4. Love (hubb) of Allah (and Rasulullah s.a.w)Rasulullah s.a.w)

Exemplified by Rabia al Adawiyya , Exemplified by Rabia al Adawiyya , Rumi , Ibn Arabi, Ahmad al-Ghazali Rumi , Ibn Arabi, Ahmad al-Ghazali

5. Control of Nafs5. Control of Nafs The nafs is 1000x stronger than The nafs is 1000x stronger than syaitansyaitan

6. Tawaqqul6. Tawaqqul

7. Nearness (qurb) to Allah7. Nearness (qurb) to Allah

** a surah in the al-Quran** a surah in the al-Quran

Total reliance to Allah s.w.t and no Total reliance to Allah s.w.t and no dependence on own effortdependence on own effort

Alim rabbani – know what God want Alim rabbani – know what God want from you every secondfrom you every second

Knowing and then attaining the accepted Nafs Knowing and then attaining the accepted Nafs – a model base on 7 types of Nafs– a model base on 7 types of Nafs

The 7 types of Nafs are :The 7 types of Nafs are :

1.Nafs –i-ammara ( The commanding self)1.Nafs –i-ammara ( The commanding self)

2. Nafs-i-lawwama (The regretful self)2. Nafs-i-lawwama (The regretful self)

3. Nafs-i-mulhamma (The inspired self)3. Nafs-i-mulhamma (The inspired self)

4. Nafs-i-mutmainna ( The contented self)4. Nafs-i-mutmainna ( The contented self)

5. Nafs-i-radhiyya ( The pleased self)5. Nafs-i-radhiyya ( The pleased self)

6. Nafs-i-mardhiyya (The pleasing self)6. Nafs-i-mardhiyya (The pleasing self)

7. Nafs-i-kamaliyya /safiyya (The 7. Nafs-i-kamaliyya /safiyya (The complete/pure self)complete/pure self)

Sufis know that the lowest accepted nafs by Allah is Sufis know that the lowest accepted nafs by Allah is Nafs-i-mutmainna.Nafs-i-mutmainna.So, you must at least attain this nafs.So, you must at least attain this nafs.

1.1. To purge Nafs-i-ammara you have to throw away the To purge Nafs-i-ammara you have to throw away the following : false pride (takabbur) , greed (hirs) , following : false pride (takabbur) , greed (hirs) , jealousy (hasad) , lust (shahwa) , backbiting (ghibah) , jealousy (hasad) , lust (shahwa) , backbiting (ghibah) , stinginess ( bakhil) and malice (keena). This is just a stinginess ( bakhil) and malice (keena). This is just a stage of awakening, nafs-i-lawwamastage of awakening, nafs-i-lawwama

1.1. Nafs-i-mulhamma is the stage of action and you need Nafs-i-mulhamma is the stage of action and you need the following qualities ( laid down by Saidina Abbas the following qualities ( laid down by Saidina Abbas Ibn Abdul Mutallib r.a):Ibn Abdul Mutallib r.a):

(i) ta’jil (swiftness) – in doing good deeds(i) ta’jil (swiftness) – in doing good deeds(ii) tahqir (contempt) – you must look at your own (ii) tahqir (contempt) – you must look at your own good deeds with comtemptgood deeds with comtempt(iii) secrecy (ikhfa) – you must keep secret all your (iii) secrecy (ikhfa) – you must keep secret all your good deeds forevergood deeds forever

3. Nafs-i-mutmainna – this is the ideal 3. Nafs-i-mutmainna – this is the ideal beginning stage for a Sufibeginning stage for a Sufi

4. Nafs-i-radhiyya – one is pleased with 4. Nafs-i-radhiyya – one is pleased with whatever comes from Allah s.w.t and whatever comes from Allah s.w.t and doesn’t live in the past opr future and doesn’t live in the past opr future and become “ibn waqt”. The Sufi will say “ Ilahi become “ibn waqt”. The Sufi will say “ Ilahi anta maqsudi waridhaka matlubi “anta maqsudi waridhaka matlubi “

5. Nafs-i- mardhiya – here , the akhlaq of the 5. Nafs-i- mardhiya – here , the akhlaq of the person follows that of Rasulullah s.a.w and person follows that of Rasulullah s.a.w and Allah s.w.t . He is at peace with humanity Allah s.w.t . He is at peace with humanity and Nature.and Nature.

6. Nafs-i-kamaliyya – the person is dressed 6. Nafs-i-kamaliyya – the person is dressed with the attributes of Insanul Kamil (the with the attributes of Insanul Kamil (the Perfect Man) exemplified by Rasulullah Perfect Man) exemplified by Rasulullah s.a.w and the anbiya’ a.ss.a.w and the anbiya’ a.s

Examples from the various Sufi ordersExamples from the various Sufi orders

A. The Qadiriyya OrderA. The Qadiriyya Order

This order emphasize (i) emptying the sirr from all This order emphasize (i) emptying the sirr from all thoughts other than God (ii) purification of self thoughts other than God (ii) purification of self from blameable , animal and satanic qualities. from blameable , animal and satanic qualities. Human spirit comes from alam Amr and reflect Human spirit comes from alam Amr and reflect Divine Effulgence , thus the hearts and lata’if Divine Effulgence , thus the hearts and lata’if must be clean.must be clean.

B. The Naqshabandiyya OrderB. The Naqshabandiyya Order

Emphasize on contemplation . Concentrate on Emphasize on contemplation . Concentrate on “reality” . Constant remembrance of God is the “reality” . Constant remembrance of God is the most important achieved through exercise of most important achieved through exercise of suluk.suluk.

C. The Chistiyya OrderC. The Chistiyya Order

Emphasize on the Love of Allah (mahjub , Emphasize on the Love of Allah (mahjub , mahbub). To create this love they started mahbub). To create this love they started by doing zikir bil jahr (loud zikir) to “burn” by doing zikir bil jahr (loud zikir) to “burn” the heart at times they need to listen to the heart at times they need to listen to Sama’ ( sufi music ). Sama’ ( sufi music ).

In general all the Sufi orders agree that the In general all the Sufi orders agree that the final stage of ibadah is liqa’ullah (meeting final stage of ibadah is liqa’ullah (meeting with Allah) in this world which can be with Allah) in this world which can be achieved by various means of mujahadah achieved by various means of mujahadah and prescirptions from the mursyid and prescirptions from the mursyid teacher.teacher.

V. Tasawwuf in Modern Pespective and the V. Tasawwuf in Modern Pespective and the

FutureFuture.. In applying tasawwuf/sufism to In applying tasawwuf/sufism to

population , the level of acceptance should population , the level of acceptance should be considered since and to this fact and be considered since and to this fact and truth refers the following tradition which is truth refers the following tradition which is accepted unanimously both by the Shi'ah accepted unanimously both by the Shi'ah and the Ahl al‑Sunnah:and the Ahl al‑Sunnah:

   ع5ل5ي    النBاس5 ن2ك5لRم5 أ5ن8 ن5ا ر8 Hأ2م Hي5اءHاال5ن8ب ر5 Hع5اش م5 ن2 ع5ل5ي ن5ح8 النBاس5 ن2ك5لRم5 أ5ن8 ن5ا ر8 Hأ2م Hي5اءHاال5ن8ب ر5 Hع5اش م5 ن2 ن5ح8

.Hد8ر ق5 م HهHول د8رH.ع2ق2 ق5 م HهHول ع2ق2   [We prophets have been commanded to [We prophets have been commanded to

speak to the people in accordance with the speak to the people in accordance with the level of their intellects.]level of their intellects.]

The fact is that:The fact is that:      ي8ر2 الخ5 aإال Hالل5ه ند5 Hي8ر2 ع الخ5 aإال Hالل5ه ند5 Hع..   [Nothing except good is to be found with [Nothing except good is to be found with

Allah.]Allah.]   And:And:   8ن Hم هHي5 إنBما ف5 و5الظfل2مات2 بائHح2 و5الق5 رور2 fالش ا aم

أ5 ن8 و5 Hم هHي5 إنBما ف5 و5الظfل2مات2 بائHح2 و5الق5 رور2 fالش ا aمأ5 و5

نا Hس 5ن8ف2 ناأ Hس 5ن8ف2 ..أ   [As to evil, ugliness and darkness, they [As to evil, ugliness and darkness, they

derive solely from ourselves.]derive solely from ourselves.]

Hence it has been stated in traditions that Hence it has been stated in traditions that the main product of faith is affection for the main product of faith is affection for God's creation:God's creation:

   بfك Hي2ح م5ن8 Bو5ح2ب بBك5 ح2 أ5ل2ك5 س8

أ5 Hل5هHي بfك إ Hي2ح م5ن8 Bو5ح2ب بBك5 ح2 أ5ل2ك5 س8أ5 Hل5هHي ......إ

   [O my God, I beseech You to grant me [O my God, I beseech You to grant me

Your love and the love of those who love Your love and the love of those who love You.] You.]

All creatures love Allah and do zikir to Him All creatures love Allah and do zikir to Him and only Man and Jinn that are forgetful.and only Man and Jinn that are forgetful.

Voices of Sufi Poets about NatureVoices of Sufi Poets about Nature

Hakim Sanai of Ghazna:Hakim Sanai of Ghazna:Follow The PathFollow The Path

"Do not speak of your heartache-for He is "Do not speak of your heartache-for He is speaking.speaking.Do not seek Him - for He is seeking.Do not seek Him - for He is seeking.He feels even the touch of an ant's foot;He feels even the touch of an ant's foot;If a stone moves under water-He knows it.If a stone moves under water-He knows it.If there is a worm in a rockIf there is a worm in a rockHe knows its body, smaller than an atom.He knows its body, smaller than an atom.The sound of its praise, and its hidden perception,The sound of its praise, and its hidden perception,He knows by His divine knowledge.He knows by His divine knowledge.He has given the worm its substance;He has given the worm its substance;He has shown you the path of the Teaching." He has shown you the path of the Teaching."

Khwaja Abdullah Ansari of Heart:Khwaja Abdullah Ansari of Heart:"From the unmanifest I came,"From the unmanifest I came,

And piched my tent, in the Forst of Material And piched my tent, in the Forst of Material existence.existence.I passed through mineral and vegetable I passed through mineral and vegetable kingdoms,kingdoms,Then my mental equipment carried me into the Then my mental equipment carried me into the animal kingdom;animal kingdom;Having reached there I crossed beyond it;Having reached there I crossed beyond it;Then in the crystal clear shell of human heartThen in the crystal clear shell of human heartI nursed the drop of self in a Pearl,I nursed the drop of self in a Pearl,And in association with good menAnd in association with good menWandered round the Prayer House,Wandered round the Prayer House,And having experienced that, crossed beyond it;And having experienced that, crossed beyond it;Then I took the road that leads to Him,Then I took the road that leads to Him,And became a slave at His gate;And became a slave at His gate;Then the duality disappearedThen the duality disappearedAnd I became absorbed in Him." And I became absorbed in Him."

Hafiz Hafiz We are the companions of His BeautyWe are the companions of His Beauty

We are the guardiansWe are the guardiansOf Truth.Of Truth.

Every man, plant and creature in Every man, plant and creature in Existence,Existence,Every woman, child, vein and noteEvery woman, child, vein and noteIs a servant of our Beloved -Is a servant of our Beloved -

A harbinger of joy,A harbinger of joy,The harbinger ofThe harbinger ofLight.Light.

Abdul Rahman Jami (Diwan):Abdul Rahman Jami (Diwan):

Who is man? Who is man?     The reflection of the Eternal Light.    The reflection of the Eternal Light.

What is the world? What is the world?     A wave on the Everlasting Sea.    A wave on the Everlasting Sea.

How could the reflection be cut off from the How could the reflection be cut off from the Light? Light?

How could the wave be separate from the Sea?How could the wave be separate from the Sea?

Know that this reflection and this wave are that Know that this reflection and this wave are that very Light and Sea.very Light and Sea.

Jalaluddin Rumi:Jalaluddin Rumi:

Listen for the streamListen for the streamthat tells you one thing.that tells you one thing.

Die on this bank.Die on this bank.Begin in meBegin in methe way of rivers with the sea.the way of rivers with the sea.

      Translated by Coleman Barks - from       Translated by Coleman Barks - from "Say I Am You""Say I Am You"

The Real Tawhid from RabiaThe Real Tawhid from Rabia O Lord,O Lord,

If tomorrow on Judgment DayIf tomorrow on Judgment DayYou send me to Hell,You send me to Hell,I will tell such a secretI will tell such a secretThat Hell will race from meThat Hell will race from meUntil it is a thousand years away.Until it is a thousand years away.

O Lord,O Lord,Whatever share of this worldWhatever share of this worldYou could give to me,You could give to me,Give it to Your enemies;Give it to Your enemies;Whatever share of the next world Whatever share of the next world You want to give to me,You want to give to me,Give it to Your friends.Give it to Your friends.You are enough for me.You are enough for me.

O Lord, O Lord, If I worship YouIf I worship YouFrom fear of Hell, burn me in Hell.From fear of Hell, burn me in Hell.

O Lord, O Lord, If I worship YouIf I worship YouFrom hope of Paradise, bar me from its From hope of Paradise, bar me from its gates.gates.

But if I worship You for Yourself aloneBut if I worship You for Yourself aloneThen grace me forever the splendor of Then grace me forever the splendor of Your Face.Your Face.

          Rabi´a al-Adawiyya, translation by Rabi´a al-Adawiyya, translation by Andrew Harvey and Eryk Hanut - 'Perfume Andrew Harvey and Eryk Hanut - 'Perfume of the Desert' of the Desert' 

We can learn many things from the QuranWe can learn many things from the Quran

1.1. The story of Sulaiman a.s who heard the The story of Sulaiman a.s who heard the ants . This means , please do not destroy ants . This means , please do not destroy the fauna !the fauna !

2.2. The story about Maryam r.a who got The story about Maryam r.a who got dates from the palm tree that goes down dates from the palm tree that goes down to her .This means , please the flora can to her .This means , please the flora can speak and help us (especially during speak and help us (especially during Food Crisis!)Food Crisis!)

3.3. The genetic conservation work of Nuh a.s The genetic conservation work of Nuh a.s who brought the animals in pairs and who brought the animals in pairs and also the plants (in some tradition).also the plants (in some tradition).

VI. ConclusionsVI. Conclusions

1. The modern society need to believe in 1. The modern society need to believe in miracles i.e all of Nature are doing the zikir miracles i.e all of Nature are doing the zikir to Allah s.w.t and they response to us in a to Allah s.w.t and they response to us in a positive or negative way. ( Even in High positive or negative way. ( Even in High Energy Physics we believe strings and Energy Physics we believe strings and membrane vibrations = plethora of membrane vibrations = plethora of particles (baryons and mesons) = zikir to particles (baryons and mesons) = zikir to Allah s.w.t , since mass existence is still a Allah s.w.t , since mass existence is still a mystery ( due to non-discovery of Higgs mystery ( due to non-discovery of Higgs boson yet).boson yet).

3. The true heritage for the Malay world 3. The true heritage for the Malay world which became Islamised by exemplary which became Islamised by exemplary Sufis as the Wali Songo (Nine Saints) and Sufis as the Wali Songo (Nine Saints) and much later by the ahlul baits from much later by the ahlul baits from Hadhramauts (Yemen) who still become Hadhramauts (Yemen) who still become the repository of makrifah and knowledge the repository of makrifah and knowledge of the Haqiqah (in various of the Haqiqah (in various pesantrens/khanaqah) in Nusantara should pesantrens/khanaqah) in Nusantara should be public supported and modernised , to be public supported and modernised , to not only “Islamised” knowledge and not only “Islamised” knowledge and implementations of Ecology Management implementations of Ecology Management but also its basic philosophy and but also its basic philosophy and understanding of the “Reality” behind this understanding of the “Reality” behind this beautiful work of Allah s.w.t.beautiful work of Allah s.w.t.

2. 2. Not just Nature and Ecology but humanity Not just Nature and Ecology but humanity in general need to be imbued to aspects of in general need to be imbued to aspects of Sufism. This already started with the Sufism. This already started with the works of sincere Western Islamist or Sufi works of sincere Western Islamist or Sufi researchers like Annemarie Schimmel , researchers like Annemarie Schimmel , William Chittick, Claude-Addas , Michael William Chittick, Claude-Addas , Michael Sells, Nicholas Heer , Martin Lings (now Sells, Nicholas Heer , Martin Lings (now Abu Bakar Sirajuddin) , Michael Abu Bakar Sirajuddin) , Michael Chockiewidz , Stephen Hirstenstein and Chockiewidz , Stephen Hirstenstein and many others.many others.

Unfortunately , the Malay world has stopped Unfortunately , the Malay world has stopped and stooped from such works and and stooped from such works and scholarship started by Hamzah Fansuri scholarship started by Hamzah Fansuri and continued by Abdul Rauf Singkel , and continued by Abdul Rauf Singkel , Yusof Taj al-Khalwati and Daud al-Fathani.Yusof Taj al-Khalwati and Daud al-Fathani.

FINALEFINALEAcknowledgements: Acknowledgements: I would like to thank the Workshop I would like to thank the Workshop

Committee and Management Committee Committee and Management Committee of Akademi Sains Islam Malaysia for giving of Akademi Sains Islam Malaysia for giving me the opportunity to present some of my me the opportunity to present some of my ideas about Ecology and Tasawwuf .ideas about Ecology and Tasawwuf .

To the audience ,To the audience ,Thank you very much for willing to listen to Thank you very much for willing to listen to

us and May Allah s.w.t accept all of our us and May Allah s.w.t accept all of our prayers and efforts.prayers and efforts.

Brief CVBrief CVPhd (Cambridge) , 1990 – Expt. Physics

BSc (London), 1982 – Theoretical Physics

Research Interests: Soft-condensed Matter , Instrumentation & Material Physics specifically

Nanomaterial Synthesis and ApplicationsComplex Fluids and Nanotechnology Applications

And Small-angle Scattering Techniques (X-ray,neutrons, synchrotron)

Islamic Interests:

Tasawuf and Sufism specifically that of Ibn Arabi and Najamudin Kubra and Sufism in Nusantara.

Currently I have 8 MSc and 7 Phd students (main supervisor) and another 5 postgrad students (co-

supervised)