Kritik Abdul Karim Amrullah terhadap Rābiṭah di Minangkabau dalam Tafsir Al-Burhān

Helfi Helfi
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Abstract

This article explores the thought of Abdul Karim Amrullah on the issue of rābiṭah in Minangkabau. He is regarded as very critical in responding social and cultural life, especially relating to tarekat. All behaviors of society should have basis from the Qur’an and Sunnah. All acts which are not based on the Qur’an and Sunnah are considered as innovation (bid‘ah) that should be avoided. Amrullah categorically rejected rābiṭah for there was no sharī‘ah basis for it, although the kaum tua (conservative) in Minangkabau attempted to conserve rābiṭah in their surau. Rābiṭah as one of wasīlah (mediator) is understood as a medium to reach God through substitute face. What is meant is the murshid who taught their followers to achieve the determined position in their own tarekat. Amrullah’s criticism towards rābiṭah in Minangkabau initially resulted in resistence, especially among the founder of tarekat. However, in the course of time the issue of tarekat declined, and even underwent significant decay in Minangkabau.
批评者Abdul Karim Amrullah在Tafsir Al Burhān的Minangkabau反对Rābiṭah
本文探讨了阿卜杜勒·卡里姆·阿姆鲁拉关于拉比问题的思想ṭ啊,在米南卡堡。他在回应社会和文化生活方面被认为是非常挑剔的,尤其是与塔雷卡特有关的。社会的一切行为都应以《古兰经》和《圣训》为基础。所有不以《古兰经》和《圣训》为基础的行为都被认为是应该避免的创新。Amrullah断然拒绝rābiṭ啊,因为它没有sharī'ah的基础,尽管米南卡保的kaum tua(保守派)试图保护rābiṭ啊在他们的苏拉。Rābiṭ阿作为其中一个被理解为媒介,通过替代的面孔到达上帝。这意味着穆尔希德教他们的追随者在他们自己的塔雷卡特达到既定的地位。阿姆鲁拉对拉比的批评ṭ阿在米南卡保最初引起了抵抗,特别是在塔雷卡特的创始人中。然而,随着时间的推移,塔雷卡特的问题逐渐减少,甚至在米南卡保发生了严重的衰退。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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