印度尼西亚伊斯兰教与民主的 "辩证-伦理 "关系

Maarif Pub Date : 2024-01-09 DOI:10.47651/mrf.v18i2.232
Syamsul Arifin
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引用次数: 0

摘要

Ahmad Syafii Maarif(绰号 "Buya Syafi")是印度尼西亚穆斯林知识分子中的佼佼者,他不仅继承了学术著作,还具有模范的人格魅力,是国家级人物。马里夫提出了各种观点,这些观点通过各种出版平台传播,如在各种主要报纸和书籍上发表文章。马里夫在社区组织和政府机构中也非常活跃,并发挥着重要作用。马里夫曾于 1998-2005 年担任穆罕默迪亚中央领导层总主席,也是班查希拉意识形态咨询委员会 (BPIP) 指导委员会成员。马里夫还曾担任世界宗教与和平会议(WCRP)主席,该会议是在纽约举行的世界宗教间论坛,旨在促进宗教成为和平与非暴力的工具。考虑到马里夫作为印尼穆斯林知识分子和领袖人物之一的性格和开拓精神,他是一个有趣而重要的研究对象。本文关注的是伊斯兰思想或马里夫的伊斯兰知识论,它希望 "辩证地-伦理地 "将伊斯兰教与印尼性联系起来。马里夫从解读《古兰经》、历史和印尼国情出发,提出了一个强有力的论点,即伊斯兰教不必与潘查希拉等已成为国家共识的政治现实 "二元对立"。因此,印尼的伊斯兰教必须表现为一个 "伦理实体",它日后将成为实现文明印尼的支柱。辩证-伦理思想在马里夫反对民主的论点中可见一斑,本文将对此进行深入探讨
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Relasi “Dialektik–Etik” Islam-Demokrasi di Indonesia
Ahmad Syafii Maarif—whose nickname is Buya Syafii—is one of the leading Muslim intellectuals in Indonesia who inherited not only scholarly work, but also an exemplary personality to which he has attached attributes as a national figure. Maarif has come up with various ideas which are spread across various publication platforms such as articles in various leading newspapers and books. Maarif is also active and has an important role in community organizations and government institutions. Maarif was the General Chair of the Muhammadiyah Central Leadership in 1998-2005 and a member of the Steering Committee of the Pancasila Ideology Advisory Board (BPIP). Maarif has also been president of the World Conference on Religion and Peace (WCRP) as a world interfaith forum in New York which promotes religion as an instrument of peace and non-violence. By considering his character and pioneering as one of the leading Muslim intellectuals and figures in Indonesia, Maarif is an interesting and important study subject. This article pays attention to Islamic thought or Maarif Islamic intellectualism which wants to link “dialectically-ethically” between Islam and Indonesianness. Maarif has a strong argument, which starts from reading the Koran, history and the Indonesian context that Islam does not need to be placed in “binary opposition” to political realities that have become the nation’s consensus such as Pancasila. Islam in Indonesia must thus be manifested in performance as an “ethical entity” which will later become a pillar for the realization of a civilized Indonesia. Dialectical-ethical thinking can be seen in Maarif’s arguments against democracy which are explored more in this article
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