后真相时代的有韧性的穆斯林现代:类型学,印度尼西亚的Teori dan Praktik

Resiliensi Muslim, Moderat di Era, M. Syamsul, Huda Aqidah, Dan Filsafat, Islam Pascasarjana, Uin Sunan, Ampel Surabaya, Yoga Irama
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摘要

本文旨在考察温和的穆斯林在今天已经传播的后真相病毒的现实中的恢复力。本研究的目的是找出印尼后真相时代温和伊斯兰教的类型学、理论与实践。使用的方法是定性的,通过使用描述性分析方法来研究各种数据源:来自书籍,期刊,科学著作,报纸等与讨论主题有关的数据。研究结果表明,温和伊斯兰教的类型学是指那些拒绝将暴力作为意识形态和斗争路线的人。温和伊斯兰理论的产生和发展经历了三个历史时期:1)形成时期(形成时期);2)发育期(发育期);3)现代化时期。后真理时代的温和伊斯兰或wasatiyyah伊斯兰的实践融合为三个行动路线范围,包括:1)认识论路线,温和伊斯兰在获得真理时不仅倾向于一种方法论的大门,而是使用多种途径来获得事实真理,因此在后真理时代不太可能暴露于骗局;2)从本体论角度看,伊斯兰宗教的存在也是对印尼对伊斯兰恐惧症的污名化的回应;3)在温和的伊斯兰教中,包含在tasamuh(宽容)、ta’adul(公平)、tawazun(平衡)等概念中的价值论路线、智慧的维度和智慧价值,在后真相时代被非常有效地应用于打击恐怖组织今天继续做的极端主义行为的骗局和教义。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Resiliensi Muslim Moderat di Era Post Truth: Tipologi, Teori dan Praktik Di Indonesia
 This article aims to examine the resilience of moderate Muslims in the midst of the reality of the post truth virus that has spread today. The purpose of this research is to find out the typology, theory and practice of moderate Islam in the post-truth era in Indonesia. The approach used is qualitative and by using descriptive analysis methods to study various data sources: from books, journals, scientific works, newspapers, and so on that have a relationship with the theme of discussion. The results of the study show that the typology of moderate Islam refers to those who reject the application of violence as a line of ideology and struggle. The theory of moderate Islam or wasatiyyah Islam has emerged and developed in three historical periods: 1) the ta'sis period (the formation period); 2) tathwir period (development period); 3) the period of tahdits (modernization). The practice of moderate Islam or wasatiyyah Islam in the post-truth era is fused into three scopes of lines of action, including: 1) epistemological lines, moderate Islam is not only inclined to one methodological door in obtaining the truth, but uses various sides of approach to obtain factual truth, so it is less likely to be exposed to hoaxes in the post truth era; 2) the ontological line, the existence of Islamic wasat}iyyah is also a response to cases of stigmatizing Islamophobia in Indonesia; 3) the axiological line, the dimensions of wisdom and wisdom values wrapped in the concepts of tasamuh (tolerance), ta'adul (fair), tawazun (balanced) in moderate Islam, are very effectively applied in the post truth era to fight hoaxes and doctrines of extremist acts that terrorist groups continue to do today.
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