印尼西苏门答腊岛巴林卡地区女性伊玛目-哈提卜传统与律法理解的辩证法

IF 0.6 0 RELIGION
I. Ikhwan, Azhariah Fatia, Junizar Suratman, Muhammad Nabil Ramadhan, Alfaiz Alfaiz
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引用次数: 2

摘要

本研究旨在确定在印度尼西亚西苏门答腊岛巴林卡的女祭司和传教士(伊玛目-哈提卜)传统中,对伊斯兰教的理解与妇女的宗教角色之间的关系。采用了定性方法,并通过采访举报人获得数据,其中包括巴林卡的女祭司(伊玛目)、宗教学者、村庄监护人、社区领袖和妇女人物。此外,还采用文献法和观察法收集数据。研究结果显示了对伊斯兰教的理解与女性的宗教角色之间的关系。对伊斯兰律法的适度理解使女性伊玛目-哈提卜的做法得以坚持,支持对其的认可和接受。相反,激进的伊斯兰教思想使女性伊玛目-哈提卜的传统受到批评和挑战。在巴林卡持续了近一个世纪之后,对伊斯兰教理解的转变终结了这一传统。萨拉菲派通过电视和网络媒体将对伊斯兰教的研究社会化,将对菲格斯的理解从一种温和的风格转变为一种激进的风格,从而终结了这一传统。因此,妇女在其宗教角色中被边缘化,并从属于男子的角色。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The dialectic of fiqh understanding and the female Imam-Khatib tradition in Balingka, West Sumatra, Indonesia
This study aimed to determine the relationship between the fiqh understanding and women’s religious role in the tradition of female priests and preachers (imam-khatib) in Balingka, West Sumatra, Indonesia. A qualitative approach was used with data obtained through interviews with informants, including female priests (imam), religious scholars, village guardians, community leaders, and women figures in Balingka. Furthermore, documentation and observation were also used to collect data. The results showed a relationship between the dynamics of  fiqh understanding and women’s religious role. A moderate fiqh understanding makes the practice of female imam-khatib persist, supporting its recognition, and acceptance. Conversely, radical fiqh thoughts make the tradition of female imam-khatib criticized and challenged. The shift in fiqh understanding brings this tradition to an end after lasting for almost a century in Balingka. The study of Islam socialized by the Salafis through television and internet media shifted the understanding of fiqh from a moderate to a radical style, bringing this tradition to an end. Consequently, women are marginalized from their religious roles and are subordinate to men’s roles.
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来源期刊
CiteScore
2.50
自引率
16.70%
发文量
8
审稿时长
24 weeks
期刊介绍: Indonesian Journal of Islam and Muslim Societies (IJIMS): This journal should coverage Islam both as a textual tradition with its own historical integrity and as a social reality which was dynamic and constantly changing. The journal also aims at bridging the gap between the textual and contextual approaches to Islamic Studies; and solving the dichotomy between ‘orthodox’ and ‘heterodox’ Islam. So, the journal invites the intersection of several disciplines and scholars. In other words, its contributors borrowed from a range of disciplines, including the humanities and social sciences.
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