Dayah, Alawiyah Tarekat,亚齐的宗教选美比赛

W. Muhammad
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引用次数: 0

摘要

Kaifiat Qulhu是一份来自Dayah Tanoh Abee的手稿,位于亚齐的Seulimeum Aceh Besar。文本解释了Q. 112的自我救赎,父母救赎和祖先的祈祷轮(wirid),指的是tariqa alawiya,特别是Abd Allah b. Alawi al-Haddad(1634-1720)。这篇文章是由Muhammad Ali(生于1969年),Dayah Tanoh Abee的第八代,在1328/1910年写的。Kaifiat Qulhu描述了Tanoh Abee的宗教建设,概述了亚齐伊斯兰实践和苏菲秩序的多样性特征,可以在两个领域看到。首先,在文本如何包含对塔利尔传统的批评,即祝福死去的人,根据文本,这在圣训中没有争论。第二,有证据表明以前在亚齐更流行的Shattariya附近有tariqa alawiya传播(ijazah)。本研究发现,该手稿建构了两点:一是亚齐塔利卡的辩证话语;二是亚齐乌拉玛对差异的开放性。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Dayah, Tarekat Alawiyah, dan Kontestasi Praktik Agama di Aceh
Kaifiat Qulhu is a manuscript from Dayah Tanoh Abee, located in Seulimeum Aceh Besar, Aceh. The text explains the prayer wheel (wirid) of Q. 112 for self-salvation, parent-salvation and ancestors that referred to tariqa alawiya, especially to Abd Allah b. Alawi al-Haddad (1634-1720). This text was written by Muhammad Ali (d. 1969), eighth generation of Dayah Tanoh Abee, in 1328/1910. Kaifiat Qulhu, which illustrated the construction of religiousity in Tanoh Abee, outlines the character of diversity in Islamic practices and sufi order in Aceh that can be seen in two domains. Firstly, in how the text contains the critique of tahlil tradition to bless the death people that according to the text, it has no argument in hadith. Secondly, in evidence of transmission (ijazah) of tariqa alawiya beside Shattariya that was more popular in Aceh previously. This research finds that the manuscript is construct two things: first, dialectical discourse of tariqa in Aceh and second, the openness of Aceh’s Ulama to the differences.
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