穆罕默迪亚应对伊斯兰教外部挑战(基督教化)的伊斯兰传播策略——以武吉丁吉以马内利基督教医院为例的社会历史教训

Mafardi
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摘要

. 伊斯兰教在默罕默迪亚的传播发展对实现伊斯兰教运动的使命具有重要作用。本研究探讨穆罕默迪亚的伊斯兰传播策略如何应对伊斯兰教的外部挑战(基督教化),以及从1969年底在武吉丁吉建立的以马内利基督教医院案例中吸取的社会历史教训。所采用的方法包括调查、图书馆研究和实证经验。该研究是在阿甘摄政安培昂克街道下的Parik Putuih村进行的,该村庄的非穆斯林居民数量可观。穆罕默德迪亚为应对外部挑战所采用的策略是建立穆罕默德迪亚慈善企业(AUM),其形式是穆罕默德迪亚《古兰经》背诵者寄宿学校。这所学校不仅在培养《古兰经》背诵者方面发挥着重要作用,而且在向当地居民传播伊斯兰教义和保护他们免受基督教传教士的基督教教义的影响方面发挥着重要作用。穆罕默迪亚向穆斯林传播伊斯兰的本质不再是说服他们接受伊斯兰作为他们的信仰,而是他们如何在日常生活中整体地应用伊斯兰教义。相比之下,穆罕默德派伊斯兰教对非穆斯林传播的本质是以劝导和号召的形式出现的,这些劝导和号召是鼓励的、令人愉悦的或“tabsyir”的。除此之外,为了应对伊斯兰教的外部挑战(基督教化),Muhammadiyah接受了米南卡堡传统中被称为“tungku tigo sajarangan”的地方领导人的三个要素,这些要素决定了人民的福利。这三个人分别是服装利益相关者、伊斯兰学者和知识分子。穆罕默迪亚在制定伊斯兰传播策略方面的专业知识成功地运行,而没有造成社会冲突。甚至,它还维持着社区的安全和稳定。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Muhammadiyah's Islamic Propagation Strategy in Response to The External Challenges of Islam (Christianization): The Social-Historical Lessons Learned From The Case of Immanuel Christian Hospital Ever Been Established in Bukittinggi
. Islamic propagation development in Muhammadiyah plays important role in realizing the mission of Islamic movement. This research discusses on how Muhammadiyah’s Islamic propagation strategy in response to the external challenges of Islam (Christianization), the social-historical lessons learned from the case of Immanuel Christian Hospital ever been established in Bukittinggi in the late 1969. Methodology undertaken includes survey, library research and empirical experience. The research was conducted in Parik Putuih village under Sub-District of Ampek Angkek, Agam Regency whose non-Moslem residents with significant figures. A strategy utilized by Muhammadiyah in response to the external challenges is to establish Charitable Enterprises of Muhammadiyah (AUM) in the form of Muhammadiyah Boarding School for Holy Quran Memorizers. This school plays important role not only to create the Holy Quran memorizers but also to promulgate the local residents on Islamic teachings and protect them from Christian teachings conducted by Christian missionaries. The nature of Muhammadiyah’s Islamic propagation toward Moslem is not longer to persuade them accepting Islam as their faith, but how they may apply Islamic teachings wholistically in their daily life. In contrast, the nature of Muhammadiyah Islamic propagation toward non-Moslems is in the form of persuations and calls that are encouraging, pleasing or “tabsyir”. Apart from that, in response to the external challenges of Islam (Christianization), Muhammadiyah had embraced three elements of local leaders in Minangkabau tradition called “tungku tigo sajarangan” which determine people’s welfare. The three ones are costumary stakeholders, Islamic scholars, and intellectuals. Muhammadiyah’s expertise in formulating Islamic propagation strategy runs successfully without creating social conflict. Even, it maintains security and stability in the community.
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