[wanita-muslimah] Re: Why does God allow natural disasters?
Kenapa filosofi sampai sekarang nggak bicara tentang konsep resiko ya? Benar-salah, dosa-pahala, ultimate-proximate, kupikir sebagian besarnya merupakan masalah resiko, atau bisa juga disebut taboo. Neytiri, gadis Na'vi bilang ke avatar marinir itu, bahwa Eywa nggak pernah memihak, hanya ngurusin keseimbangan alam dan kehidupan saja. Dalam konteks Eywa ini, kehidupan itu penuh resiko - kuncinya bagaimana kita memenej resiko sehingga keseimbangan alam (termasuk kita) tetap terjaga. Misalnya, sebagian orang mengambil resiko dengan berdiam di kepulauan yang kena bencana melulu. Orang Baduy Dalam nggak mau mengambil resiko ini, bagi mereka tinggal deket laut atau menyeberangi sungai itu tabu/terlarang/dosa besar;, yaitu resiko yang nggak boleh diambil karena komunitas nggak sanggup menanganinya. Orang Jepang tetep di kepulauannya, tapi membangun teknologi yang tinggi untuk memenejnya. Orang Barat paling berani mengambil resiko. Tapi ternyata Eywa memihak. Ini konsep yang ada hubungannya dengan avatar atau keterwakilan 'tuhan' di bumi ini dengan ditunjuknya manusia sebagai khalifah di muka bumi. Eywa memihak dengan membantu melawan keserakahan yang mengancam keseimbangan alam - dalam kondisi apapun, apakah kondisi bencana, kondisi high tech, atau kondisi normal-normal saja. Saya memahami dua sifat tuhan yang berpihak dan tidak berpihak ini, berjalan bersama-sama, misalnya dalam penciptaan manusia. Sejak jaman dulu 'cikal bakal' manusia selalu mengambil resiko untuk melalui proses perubahan menjadi wakil tuhan di bumi ini. Di dalamnya terdapat keseimbangan (i.e. keberlanjutan), di dalamnya penuh keputusan2 benar atau salah, artinya resikonya sejauh mana. Ada teman yang sangat pesimistik tentang sifat tuhan yang berpihak itu, tapi dia percaya betul tentang keseimbangan alam - sehingga dia bilang gini: aku percaya manusia itu seperti kerumunan kecoa - suatu hari bumi ini akan wiggle-wiggle...sehingga kecoa2 itu akan bermentalan semua, beres! wadauww.. salam Mia --- In wanita-muslimah@yahoogroups.com, Dwi Soegardi soega...@... wrote: Story from BBC NEWS: http://news.bbc.co.uk/go/pr/fr/-/2/hi/uk_news/magazine/8467755.stm Published: 2010/01/19 13:11:52 GMT © BBC MMX Why does God allow natural disasters? At the heart of Haiti's humanitarian crisis is an age old question for many religious people - how can God allow such terrible things to happen? Philosopher David Bain examines the arguments. Evil has always been a thorn in the side of those - of whatever faith - who believe in an all-knowing, all-powerful, all-good God. As the philosopher David Hume (echoing Epicurus) put it in 1776: Is God willing to prevent evil, but not able? Then he is impotent. Is he able, but not willing? Then he is malevolent. Is he both able and willing? Whence then is evil? Faced with this question, Archbishop of York John Sentamu said he had nothing to say to make sense of this horror, while another senior clergyman Canon Giles Fraser preferred to respond not with clever argument but with prayer. Perhaps their stance is understandable. The Old Testament is also not clear to the layman on such matters. When Job complains about the injuries God has allowed him to suffer, and claims they are tricked that trusted, God says nothing to rebut the charges. Less reticent is the American evangelist Pat Robertson. He has suggested Haiti has been cursed ever since the population swore a pact with the Devil to gain their freedom from the French at the beginning of the 19th Century. Robertson's claim will strike many as ludicrous, if not offensive. And even were it true, it wouldn't obviously meet the challenge. Why would a loving deity allow such a pact to seem necessary? Why wouldn't he have freed the Haitians from slavery himself, or prevented them from being enslaved in the first place? And why, in particular, would he punish today's Haitians for something their forbears putatively did more than two centuries before? So what should believers say? To make progress, we might distinguish two kinds of evil: the awful things people do, such as murder, and the awful things that just happen, such as earthquakes St Augustine, author CS Lewis and others have argued God allows our bad actions since preventing them would undermine our freewill, the value of which outweighs its ill effects. But there's a counter-argument. Thoroughly good people aren't robots, so why couldn't God have created only people like them, people who quite freely live good lives? However that debate turns out, it's quite unclear how freewill is supposed to explain the other kind of evil - the death and suffering of the victims of natural disasters. Perhaps it would if all the victims - even the newborn - were so bad that they deserved their agonising deaths, but it's impossible to believe that is the case. Or perhaps freewill would be relevant if human
[wanita-muslimah] Re: Why does God allow natural disasters?
RALAT, seharusnya ...menyeberangi laut... --- In wanita-muslimah@yahoogroups.com, aldiy al...@... wrote: Misalnya, sebagian orang mengambil resiko dengan berdiam di kepulauan yang kena bencana melulu. Orang Baduy Dalam nggak mau mengambil resiko ini, bagi mereka tinggal deket laut atau menyeberangi sungai itu tabu/terlarang/dosa besar;, yaitu resiko yang nggak boleh diambil karena komunitas nggak sanggup menanganinya. Orang Jepang tetep di kepulauannya, tapi membangun teknologi yang tinggi untuk memenejnya. Orang Barat paling berani mengambil resiko.
Aplikasi Hukum Thermodinamika Kedua = Re: [wanita-muslimah] Re: Why does God allow natural disasters?
/ laju pengamat dan obyek yang diamati. Dia akan bertumbuh dari nol hingga maksimum tanpa terpengaruh oleh kondisi alam. Dikutip dari Seri 006. Yang berminat kunjungi = http://waii-hmna.blogspot.com/2007/06/006-pemanfaatan-sains.html - Original Message - From: ah-mbel-ah eyang_mbelge...@yahoo.com To: wanita-muslimah@yahoogroups.com Sent: Wednesday, January 20, 2010 15:22 Subject: [wanita-muslimah] Re: Why does God allow natural disasters? Science has uncovered the most unexpected of possible future outcomes. Bencana bagi manusia, bukanlah bencana bagi alam raya. Kiblat bagi manusia bukanlah kiblat bagi alam raya. Awal atau akhir dari sebuah planet [misalnya, bumi] bukanlah awal atau akhir dari keberadaan alam raya. Ilmu dapat membedah hal ini, bukan wahyu atau mbelgedes-mbelgedes lainnya... begitu katanya. http://www.ngcasia.com/programmes/naked-science/schedule [Non-text portions of this message have been removed]
Re: Aplikasi Hukum Thermodinamika Kedua = Re: [wanita-muslimah] Re: Why does God allow natural disasters?
asww, bagus sekali penjelasan dan tulisan artikelnya pak haji ! saya dulu, saya sangat terkesima dengan isi dan ayat berikut. Surat Ar Rahman dan Al Mulk. Surat Ar Rahman [55.5] Matahari dan bulan (beredar) menurut perhitungan. [55.6] Dan tumbuh-tumbuhan dan pohon-pohonan kedua-duanya tunduk kepada-Nya. [55.7] Dan Allah telah meninggikan langit dan Dia meletakkan neraca (keadilan). [55.8] Supaya kamu jangan melampaui batas tentang neraca itu. Surat Al Mulk [67.3] Yang telah menciptakan tujuh langit berlapis-lapis, kamu sekali-kali tidak melihat pada ciptaan Tuhan Yang Maha Pemurah sesuatu yang tidak seimbang. Maka lihatlah berulang-ulang, adakah kamu lihat sesuatu yang tidak seimbang? [67.4] Kemudian pandanglah sekali lagi niscaya penglihatanmu akan kembali kepadamu dengan tidak menemukan sesuatu cacat dan penglihatanmu itu pun dalam keadaan payah. salam --- On Thu, 1/21/10, H. M. Nur Abdurahman mnur.abdurrah...@yahoo.co.id wrote: From: H. M. Nur Abdurahman mnur.abdurrah...@yahoo.co.id Subject: Aplikasi Hukum Thermodinamika Kedua = Re: [wanita-muslimah] Re: Why does God allow natural disasters? To: wanita-muslimah@yahoogroups.com Date: Thursday, January 21, 2010, 6:17 AM BIAMILLA-HIRRAHMA- NIRRAHIYM WAHYU DAN AKAL - IMAN DAN ILMU [Kolom Tetap Harian Fajae] 155. Aplikasi Hukum Thermodinamika Kedua dalam Cakrawala yang Lebih Luas dari Iptek Fisika klasik maupun fisika relativitas dengan gambaran dunia ruang waktu empat dimensi (four dimensinal picture of the world) tidak mempunyai ketegasan pengertian tentang arah waktu (time arrow). Oleh karena itu ada saja pakar yang membuat postulat tentang arah waktu sebaliknya, dari masa depan ke masa lalu. Postulat ini menimbulkan inspirasi bagi penulis novel yang bersifat tahyul sains (science fiction), mengarang cerita tentang orang-orang yang menembus lorong waktu, kembali ke masa silam. Dalam thermodinamika dikenal sebuah TaqdiruLlah yang disebut Hukum Thermodinamika Kedua, dengan perumusan William Thomson Kelvin (1842 - 1907) dan perumusan Rudolf Julius Emanuel Clausius (1822 - 1888). Perumusan Kelvin menjadi asas mesin-mesin kalor dan perumusan Clausius menjadi asas mesin-mesin pendingin. Walaupun kedua perumusan itu secara verbal berbeda, namun pada pokoknya ialah dalam setiap proses thermodinamis entropi akan naik. Secara keseluruhan entropi alam syahadah (Ayat Kawniyah) naik terus, jangankan turun, berhentipun tidak pernah. Ini yang disebut irreversible. Ludwig Boltzmann (1844 - 1906) tertarik melihat fenomena ini. Berkat kemampuannya yang tinggi dalam matematika, dia dapat menunjukkan bahwa kenaikan entropi dalam proses thermodinamis, tidak lain hanya merupakan kasus khusus dari suatu prinsip umum: dalam setiap transformasi fisis terjadi kerugian ketertiban (loss of order). Dalam hal panas, kenaikan entropi itu sebenarnya suatu kerugian dalam organisasi molekuler. (Ini pernah disinggung dalam Seri 006-Pemanfaatan Sains) Ungkapan organisasi molekuler ini perlu penjelasan. Sebuah batu yang jatuh jika dilihat secara mikroskopis, maka molekul-molekul batu bergerak ke bawah dengan kecepatan yang sejajar dan sama besarnya setiap saat dengan pertambahan tenaga kinetis yang sama besar pula. Kita melihat dua hal, yaitu energi dan organisasi energi. Setelah batu itu menghantam landasan beton, maka sebagian dari molekul-molekul itu mengalami tabrakan dengan besar kecepatan dan arah gerak secara acak (random), ibarat nyamuk-nyamuk yang berkeliaran tak teratur dalam kamar. Sebagian pula geraknya tetap terorganiser, yaitu kecepatan tetap sejajar dan besarnya sama. Maka tenaga itu terbagi dua. Tenaga molekul-molekul yang acak tak terorganiser seperti nyamuk itu berwujud energi panas, sedangkan tenaga molekul-molekul yang tetap teroganiser itu tetap berwujud tenaga kinetis yang menyebabkan batu melenting ke atas. Makin tinggi keacakan (randomness) makin besar pula kuantitas terjadinya tenaga panas, dan itulah yang dimaksud dengan kerugian dalam organisasi molekuler yang disebutkan di atas itu. Karena memang didapatkannya ilmu thermodinamika ini untuk kepentingan teknologi, sedangkan sifat Iptek yang dipelajari sekarang ini dibangun di atas landasan empirisme yang bergandengan tangan erat dengan pandangan hidup positivisme dan utilitarianisme, maka pengkajian sudah logis apabila pemikiran sudah berhenti pada aplikasi Ip pada Tek. Lain halnya apabila Iptek itu dimerdekakan dari kungkungan positivisme dan menjangkau di atas cakrawala yang lebih tinggi dari utilitarianisme, yakni Iptek itu dibangun di atas landasan empirisme yang bernilai Tawhid dengan tidak mengabaikan kemanfaatannya (lihat Seri 006-Pemanfaatan Sains-), maka pemikiran tidak akan berhenti hanya pada aplikasinya dalam rancang bangun (design) mesin-mesin konversi tenaga belaka. *** Allah SWT adalah Sumber Ilmu. Sumber Informasi yang berasal dari Allah SWT disebut ayat. Ada yang
[wanita-muslimah] Re: Why does God allow natural disasters?
DWi...terimakasih artikelini,akan saya simpan; Saya sendiri juga masih ingin bertanya tanya dlm diri saya,kenapa ALLAH swt mengizinkan anak2 menderita yang sangat menyedihkan sekali Saya coba mencari dlm al quran, memang ada ayat2 ALLAH menjelaskan tentang sebuah kota ALLAH akanhancurkan krn ingkar kpd ALLAH... Tapi apakah ayat ini relevant kpd malapetaka tsunami, dan Haiti. inilah ayatnya; Dan tidak adalah Tuhanmu membinasakan kota-kota, sebelum Dia mengutus di ibukota itu seorang rasul yang membacakan ayat-ayat Kami kepada mereka; dan tidak pernah [pula] Kami membinasakan kota-kota; kecuali penduduknya dalam keadaan melakukan kezaliman. qs28:(59) haiti adalah umat katolik Aceh adalah umat Muslim ALLAH tidak membedakannya. Hanya ALLAH Yang Maha Tahu, apa yang dilakukanNya kpd ciptaan2Nya Innalillahi wainnailahi rajjiun Wassalam --- In wanita-muslimah@yahoogroups.com, Dwi Soegardi soega...@... wrote: Story from BBC NEWS: http://news.bbc.co.uk/go/pr/fr/-/2/hi/uk_news/magazine/8467755.stm Published: 2010/01/19 13:11:52 GMT © BBC MMX Why does God allow natural disasters? At the heart of Haiti's humanitarian crisis is an age old question for many religious people - how can God allow such terrible things to happen? Philosopher David Bain examines the arguments. Evil has always been a thorn in the side of those - of whatever faith - who believe in an all-knowing, all-powerful, all-good God. As the philosopher David Hume (echoing Epicurus) put it in 1776: Is God willing to prevent evil, but not able? Then he is impotent. Is he able, but not willing? Then he is malevolent. Is he both able and willing? Whence then is evil? Faced with this question, Archbishop of York John Sentamu said he had nothing to say to make sense of this horror, while another senior clergyman Canon Giles Fraser preferred to respond not with clever argument but with prayer. Perhaps their stance is understandable. The Old Testament is also not clear to the layman on such matters. When Job complains about the injuries God has allowed him to suffer, and claims they are tricked that trusted, God says nothing to rebut the charges. Less reticent is the American evangelist Pat Robertson. He has suggested Haiti has been cursed ever since the population swore a pact with the Devil to gain their freedom from the French at the beginning of the 19th Century. Robertson's claim will strike many as ludicrous, if not offensive. And even were it true, it wouldn't obviously meet the challenge. Why would a loving deity allow such a pact to seem necessary? Why wouldn't he have freed the Haitians from slavery himself, or prevented them from being enslaved in the first place? And why, in particular, would he punish today's Haitians for something their forbears putatively did more than two centuries before? So what should believers say? To make progress, we might distinguish two kinds of evil: the awful things people do, such as murder, and the awful things that just happen, such as earthquakes St Augustine, author CS Lewis and others have argued God allows our bad actions since preventing them would undermine our freewill, the value of which outweighs its ill effects. But there's a counter-argument. Thoroughly good people aren't robots, so why couldn't God have created only people like them, people who quite freely live good lives? However that debate turns out, it's quite unclear how freewill is supposed to explain the other kind of evil - the death and suffering of the victims of natural disasters. Perhaps it would if all the victims - even the newborn - were so bad that they deserved their agonising deaths, but it's impossible to believe that is the case. Or perhaps freewill would be relevant if human negligence always played a role. There will be some who say the scale of the tragedy in natural disasters is partly attributable to humans. The world has the choice to help its poorer parts build earthquake-resistant structures and tsunami warning systems. But the technology has not always existed. Was prehistoric man, with his sticks and stones, somehow negligent in failing to build early warning systems for the tsunamis that were as deadly back then as they are today? The second century saint, Irenaeus, and the 20th Century philosopher, John Hick, appeal instead to what is sometimes called soul-making. God created a universe in which disasters occur, they think, because goodness only develops in response to people's suffering. To appreciate this idea, try to imagine a world containing people, but literally no suffering. Call it the Magical World. In that world, there are no earthquakes or tsunamis, or none that cause suffering. If people are hit by falling masonry, it somehow bounces off harmlessly. If I steal your money, God replaces it. If I try to hurt you, I fail. So why didn't God create the Magical World instead of ours?
Re: [wanita-muslimah] Re: Why does God allow natural disasters?
Pak Alatif, Coba baca buku God's Problem karangan Bart Ehrman. Dia adalah biblical scholar, profesor studi agama, yang mempertanyakan mengapa Tuhan membiarkan penderitaan di dunia. Dia tidak menemukan jawaban di dalam Bible. Saya belum membaca keseluruhan argumennya, kecuali sekilas wawancaranya di NPR. Cukup menarik. Profesor Ehrman memilih jalan menjadi agnostik, walaupun dia tetap mengajarkan studi Bible di universitasnya. Bagaimana dengan al-Quran? Apakah mampu menjawabnya? Tapi kalo Anda bilang solusinya adalah Tuhan memilih Amerika untuk menyelamatkan umat manusia dari penderitaan, kata anak muda sekarang, ., Ke laut aja :-) kalau 10 tahun lalu, istilahnya, Dari Hongkong? . On Tue, Jan 19, 2010 at 9:32 PM, abdul latifabdul...@yahoo.com wrote: DWi...terimakasih artikelini,akan saya simpan; Saya sendiri juga masih ingin bertanya tanya dlm diri saya,kenapa ALLAH swt mengizinkan anak2 menderita yang sangat menyedihkan sekali Saya coba mencari dlm al quran, memang ada ayat2 ALLAH menjelaskan tentang sebuah kota ALLAH akanhancurkan krn ingkar kpd ALLAH... Tapi apakah ayat ini relevant kpd malapetaka tsunami, dan Haiti. inilah ayatnya; Dan tidak adalah Tuhanmu membinasakan kota-kota, sebelum Dia mengutus di ibukota itu seorang rasul yang membacakan ayat-ayat Kami kepada mereka; dan tidak pernah [pula] Kami membinasakan kota-kota; kecuali penduduknya dalam keadaan melakukan kezaliman. qs28:(59) haiti adalah umat katolik Aceh adalah umat Muslim ALLAH tidak membedakannya. Hanya ALLAH Yang Maha Tahu, apa yang dilakukanNya kpd ciptaan2Nya Innalillahi wainnailahi rajjiun Wassalam --- In wanita-muslimah@yahoogroups.com, Dwi Soegardi soega...@... wrote: Story from BBC NEWS: http://news.bbc.co.uk/go/pr/fr/-/2/hi/uk_news/magazine/8467755.stm Published: 2010/01/19 13:11:52 GMT © BBC MMX Why does God allow natural disasters? At the heart of Haiti's humanitarian crisis is an age old question for many religious people - how can God allow such terrible things to happen? Philosopher David Bain examines the arguments. Evil has always been a thorn in the side of those - of whatever faith - who believe in an all-knowing, all-powerful, all-good God. As the philosopher David Hume (echoing Epicurus) put it in 1776: Is God willing to prevent evil, but not able? Then he is impotent. Is he able, but not willing? Then he is malevolent. Is he both able and willing? Whence then is evil? Faced with this question, Archbishop of York John Sentamu said he had nothing to say to make sense of this horror, while another senior clergyman Canon Giles Fraser preferred to respond not with clever argument but with prayer. Perhaps their stance is understandable. The Old Testament is also not clear to the layman on such matters. When Job complains about the injuries God has allowed him to suffer, and claims they are tricked that trusted, God says nothing to rebut the charges. Less reticent is the American evangelist Pat Robertson. He has suggested Haiti has been cursed ever since the population swore a pact with the Devil to gain their freedom from the French at the beginning of the 19th Century. Robertson's claim will strike many as ludicrous, if not offensive. And even were it true, it wouldn't obviously meet the challenge. Why would a loving deity allow such a pact to seem necessary? Why wouldn't he have freed the Haitians from slavery himself, or prevented them from being enslaved in the first place? And why, in particular, would he punish today's Haitians for something their forbears putatively did more than two centuries before? So what should believers say? To make progress, we might distinguish two kinds of evil: the awful things people do, such as murder, and the awful things that just happen, such as earthquakes St Augustine, author CS Lewis and others have argued God allows our bad actions since preventing them would undermine our freewill, the value of which outweighs its ill effects. But there's a counter-argument. Thoroughly good people aren't robots, so why couldn't God have created only people like them, people who quite freely live good lives? However that debate turns out, it's quite unclear how freewill is supposed to explain the other kind of evil - the death and suffering of the victims of natural disasters. Perhaps it would if all the victims - even the newborn - were so bad that they deserved their agonising deaths, but it's impossible to believe that is the case. Or perhaps freewill would be relevant if human negligence always played a role. There will be some who say the scale of the tragedy in natural disasters is partly attributable to humans. The world has the choice to help its poorer parts build earthquake-resistant structures and tsunami warning systems. But the technology has not always existed. Was prehistoric man, with his sticks and stones, somehow negligent in failing to build early
[wanita-muslimah] Re: Why does God allow natural disasters?
Science has uncovered the most unexpected of possible future outcomes. Bencana bagi manusia, bukanlah bencana bagi alam raya. Kiblat bagi manusia bukanlah kiblat bagi alam raya. Awal atau akhir dari sebuah planet [misalnya, bumi] bukanlah awal atau akhir dari keberadaan alam raya. Ilmu dapat membedah hal ini, bukan wahyu atau mbelgedes-mbelgedes lainnya... begitu katanya. http://www.ngcasia.com/programmes/naked-science/schedule
