先知的沟通:作为知识实践的伊斯兰

Muhammad Najmuddin, Muhammad Amri, Andi Aderus
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引用次数: 0

摘要

先知沟通被简单地定义为“先知沟通”或“使徒沟通”。先知的沟通不仅仅是指“模仿先知沟通方式的沟通”,或“dakwah”或“伊斯兰沟通”,而是更进一步,即寻求模仿先知目标的沟通。所以笔者在各个方面使用了两个理论框架,一是Kuntowijoyo的先知传播,二是Harun Nasution在伊斯兰书籍中的先知传播。本研究以图书馆研究为基础。收集的数据包括《古兰经》中的经文和以书籍、期刊和杂志的形式出版的书面材料,以及来自互联网的直接和间接链接。通过这项研究。这项研究还采用了描述性分析研究,即通过一种装饰宗教社会生活的伊斯兰传播方法,描述先知所体现的公民社会形式。研究结果发现,《古兰经》在本质上和主要上与先知传播的内容非常相关,即a). amar ma'ruf(人性化),如习惯合作行为、增加社会福利、加强兄弟情谊、维护社会团结;b). nahi munkar(解放),如基于平等主义的身份建构、扶贫、保护儿童、性别平等;c). al-iman billah(超越);例如加强信仰和虔诚的价值观,忏悔作为灵魂的净化,以及内化道德。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Prophetic Communication: Islam as Knowledge Practice
Prophetic Communication is briefly defined as 'Prophetic Communication' or 'Apostolic Communication'. Prophetic communication does not only mean "communication that imitates the 'prophet's ways of communicating'', or 'dakwah' or 'Islamic communication', but goes further than that, namely communication that seeks to imitate prophetic goals. so the writer uses two theoretical frameworks, firstly Kuntowijoyo's prophetic communication, as well as Harun Nasution's in Islamic books in terms of various aspects. This research is based on library research. The data collected consists of verses from the Qur'an and written materials that have been published in the form of books, journals, and magazines as well as from the internet which have direct and indirect links. with this research. This research was also carried out using descriptive-analytical research, namely by describing the form of civil society embodied by the prophet through an Islamic communication approach that adorns religious social life. The results of the study found that the Qur'an is substantially and principally very relevant to the content of prophetic communication, namely a). amar ma'ruf (humanization), such as getting used to cooperative behavior, increasing social welfare, strengthening brotherhood, and maintaining social solidarity, b). nahi munkar (liberation), such as egalitarian-based identity construction, poverty alleviation, child protection, and gender equality, c). al-iman billah (transcendence), such as strengthening the values of faith and piety, repentance as a purification of the soul, and internalizing morals.
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