亚齐民族主义的发展对伊斯兰教法执政者的地方智慧

Sulaiman, HafidhMaksum
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These conditions encourage the growth of tribal characteristics in terms of linguistic, and cultural ones which are different from one to another so it rises to the distinctive nature of each, according to the environment.Under different conditions, the nationalism of Acehnese grew through the signal of their senses of nationhood and fate similarity which was followed with resistance against the invaders and other rejections. In the sense, the reactions of the Acehnese towards invaders' actions and attitudes which marked the rebellion in some areas wereconducted by the Acehnese personages. The rebellion sware politically separate from the invaders and to repel invaders from Aceh' s land.The implementation of Islamic sharia in Aceh is able to overcome new problems such as the rising sense of nationalism among Indonesian people. The flow problem can create Achenese nationalism identity. If we look at now a days from nationalism attitude (as the important elements in the growth of nationalism), we experienced changes towards better direction. (Maksum, 2017, p. 77).Islamic sharia is one of the solutions in creating Acehnese nationalism, because in Islamic sharia, we are demanded to act good to fellows without any discrimination and to teach love to the home land. (Zainuddin, 1961, p. 21).DISCUSSION:a. Nationalism in Islamic Perspective:Islam to its adherents is not only a religion in the sense of Western studies, but it is also a system that encompasses all aspects in human life. In his book, (Boisard, 1980, p. 183) assess that the universality of islam as a religion and social system can be proved from four terms : metaphysical term, religious term, sociological and political terms. As the belief in oneness of god is poured in a very strong belief, Islam is a universal ideology that can not be equated with ideologies of any religion. Besides this fundamental aspect, Islamic concept of human being is to help the universality of human. Human beings are independent and responsible. However, a human being is not secluded because he or shelive in a social environment and he or she will need to bear the consequences of his or her deeds. Double-Islamic conception of the individual is appropriate with the concept of universality that is accepted by modern western philosophy.Islam also teaches moral universality. It is no doubt about the fact that islamic teachings can enter and expand in any geographical areas irrespective of different cultural environments. Divine revelations are addressed to all human beings so they embrace Islam and specifically directed from one level to another level to the faithful to obey his rules. Obeying Muhammad's teachings means disconnecting relations with tribal social order and identify ownself with the new unity (Dault, 2005, p. 160). Yet, affiliation and loyalty to the faith-based community does not mean Islam forbids bonds that exist outside these bonds on the basis of faith. Instead, Islam encourages other forms of bonds, such as family ties, as long as is not contradictory to Islam (Umari, 1999, p. 12).The study about the relationship between Islam and nationalism stemmed from the Middle East region (Dault, 2005, p. 184). 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In the sense, the reactions of the Acehnese towards invaders' actions and attitudes which marked the rebellion in some areas wereconducted by the Acehnese personages. The rebellion sware politically separate from the invaders and to repel invaders from Aceh' s land.The implementation of Islamic sharia in Aceh is able to overcome new problems such as the rising sense of nationalism among Indonesian people. The flow problem can create Achenese nationalism identity. If we look at now a days from nationalism attitude (as the important elements in the growth of nationalism), we experienced changes towards better direction. (Maksum, 2017, p. 77).Islamic sharia is one of the solutions in creating Acehnese nationalism, because in Islamic sharia, we are demanded to act good to fellows without any discrimination and to teach love to the home land. (Zainuddin, 1961, p. 21).DISCUSSION:a. 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Double-Islamic conception of the individual is appropriate with the concept of universality that is accepted by modern western philosophy.Islam also teaches moral universality. It is no doubt about the fact that islamic teachings can enter and expand in any geographical areas irrespective of different cultural environments. Divine revelations are addressed to all human beings so they embrace Islam and specifically directed from one level to another level to the faithful to obey his rules. Obeying Muhammad's teachings means disconnecting relations with tribal social order and identify ownself with the new unity (Dault, 2005, p. 160). Yet, affiliation and loyalty to the faith-based community does not mean Islam forbids bonds that exist outside these bonds on the basis of faith. 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引用次数: 0

摘要

民族主义是创造和维护一个国家的主权,实现一群人(居民)的普遍认同概念的一种理解。当人们(居民)开始考虑在一个特定地区共同生活时,即一个不再受其他国家控制的国家,这种联系就会在社会中发生并增长(Kahim, 1995, p. 18)。(里夫,1982,第54页)。(Komalasari, 2008)。应该了解的是,印度尼西亚有居住在岛屿上的各种民族。由于自然因素,每个岛屿之间都是孤立的,导致岛屿之间的关系并不容易。这些条件促进了部落特征的发展,在语言和文化方面,这些特征彼此不同,因此根据环境,每个人都有独特的本质。在不同的条件下,亚齐人的民族主义通过他们的国家意识和命运相似性的信号而增长,随后是对侵略者的抵抗和其他拒绝。从这个意义上说,亚齐人对侵略者的行动和态度的反应是由亚齐人进行的,这些行动和态度标志着某些地区的叛乱。叛乱分子发誓在政治上与侵略者分离,并将侵略者从亚齐的土地上赶走。在亚齐实施伊斯兰教法能够克服新的问题,例如印度尼西亚人民中日益高涨的民族主义意识。流动问题会产生中国人的民族主义认同。如果我们从民族主义的态度(作为民族主义成长的重要因素)来看,我们经历了朝着更好方向的变化。(Maksum, 2017,第77页)。伊斯兰教法是创造亚齐民族主义的解决方案之一,因为在伊斯兰教法中,我们被要求不加任何歧视地善待同胞,并教导对祖国的爱。(Zainuddin, 1961,第21页)。伊斯兰视角下的民族主义:对其信徒来说,伊斯兰不仅是西方研究意义上的宗教,而且是包含人类生活各个方面的体系。在他的书中,(Boisard, 1980, p. 183)评估,伊斯兰教作为一种宗教和社会制度的普遍性可以从四个方面来证明:形而上学的术语,宗教术语,社会学和政治术语。伊斯兰教是一种普遍的意识形态,不能与任何宗教的意识形态划等号。除了这一基本方面外,伊斯兰的人性观还有助于人类的普遍性。人类是独立和负责任的。然而,一个人不是与世隔绝的,因为他或她生活在一个社会环境中,他或她需要承担他或她的行为的后果。伊斯兰的双重个人观念与现代西方哲学所接受的普遍性观念是相适应的。伊斯兰教也教导道德的普遍性。毫无疑问,伊斯兰教义可以进入和扩展到任何地理区域,而不考虑不同的文化环境。神圣的启示是针对所有人的,所以他们拥抱伊斯兰教,并从一个层次到另一个层次,专门指导信徒遵守他的规则。遵从穆罕默德的教导意味着脱离与部落社会秩序的关系,并认同自己与新的统一(Dault, 2005,第160页)。然而,对以信仰为基础的社区的隶属关系和忠诚并不意味着伊斯兰教禁止基于信仰而存在于这些纽带之外的纽带。相反,伊斯兰教鼓励其他形式的联系,如家庭关系,只要不与伊斯兰教相矛盾(Umari, 1999,第12页)。关于伊斯兰教与民族主义关系的研究源于中东地区(Dault, 2005, p. 184)。就像在印度尼西亚一样,一些在欧洲学习的中东学生带着在西方学习的民族主义概念回国。…
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THE DEVELOPING OF NATIONALISM IN ACEHNES LOCAL WISDOM FOR THOSE WHO RUNS THE ISLAMIC SHARIA
INTRODUCTION:Nationalism is an understanding that creates and maintains the sovereignty of a country to realize the concept of general identity for a group of people (residents). This bonding occurs and grows in society when people (residents) start thinking about living together in a particular area, i.e a country that is no longer under the control of other nations (Kahim, 1995, p. 18). (Riff, 1982, p. 54). (Komalasari, 2008). It should be understood that Indonesia has various ethnic groups who inhabit in islands. Every island is isolated from one to another due to natural factors, resulting in an environment where relationship among islands is not easy. These conditions encourage the growth of tribal characteristics in terms of linguistic, and cultural ones which are different from one to another so it rises to the distinctive nature of each, according to the environment.Under different conditions, the nationalism of Acehnese grew through the signal of their senses of nationhood and fate similarity which was followed with resistance against the invaders and other rejections. In the sense, the reactions of the Acehnese towards invaders' actions and attitudes which marked the rebellion in some areas wereconducted by the Acehnese personages. The rebellion sware politically separate from the invaders and to repel invaders from Aceh' s land.The implementation of Islamic sharia in Aceh is able to overcome new problems such as the rising sense of nationalism among Indonesian people. The flow problem can create Achenese nationalism identity. If we look at now a days from nationalism attitude (as the important elements in the growth of nationalism), we experienced changes towards better direction. (Maksum, 2017, p. 77).Islamic sharia is one of the solutions in creating Acehnese nationalism, because in Islamic sharia, we are demanded to act good to fellows without any discrimination and to teach love to the home land. (Zainuddin, 1961, p. 21).DISCUSSION:a. Nationalism in Islamic Perspective:Islam to its adherents is not only a religion in the sense of Western studies, but it is also a system that encompasses all aspects in human life. In his book, (Boisard, 1980, p. 183) assess that the universality of islam as a religion and social system can be proved from four terms : metaphysical term, religious term, sociological and political terms. As the belief in oneness of god is poured in a very strong belief, Islam is a universal ideology that can not be equated with ideologies of any religion. Besides this fundamental aspect, Islamic concept of human being is to help the universality of human. Human beings are independent and responsible. However, a human being is not secluded because he or shelive in a social environment and he or she will need to bear the consequences of his or her deeds. Double-Islamic conception of the individual is appropriate with the concept of universality that is accepted by modern western philosophy.Islam also teaches moral universality. It is no doubt about the fact that islamic teachings can enter and expand in any geographical areas irrespective of different cultural environments. Divine revelations are addressed to all human beings so they embrace Islam and specifically directed from one level to another level to the faithful to obey his rules. Obeying Muhammad's teachings means disconnecting relations with tribal social order and identify ownself with the new unity (Dault, 2005, p. 160). Yet, affiliation and loyalty to the faith-based community does not mean Islam forbids bonds that exist outside these bonds on the basis of faith. Instead, Islam encourages other forms of bonds, such as family ties, as long as is not contradictory to Islam (Umari, 1999, p. 12).The study about the relationship between Islam and nationalism stemmed from the Middle East region (Dault, 2005, p. 184). Just like in Indonesia, some Middle East students who studied in Europe returned home with the concept of nationalism as studied in the West. …
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