新冠疫情期间印尼穆斯林对Wirid、Zikr和Shalawat的接纳调解生活圣训

Subkhani Kusuma Dewi, M. Huda
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引用次数: 0

摘要

本研究研究了印度尼西亚穆斯林为展示他们对Covid-19疫情的反应而进行的du (wirid, zikr和shalawat)练习。本研究采用调查和访谈两种方法,突出了古兰经和圣训中的两种接受模式,以了解伊斯兰教的实践。虽然许多人认为公众无知,但本研究侧重于个人对隔离期间宗教聚会(jamaic€™ah)转变的认识,以及他们对互联网媒介宗教的看法。结果表明,受访者确认了wirid, zikr, shalawat的变异性,如 li khamsatun, shalawat tibbil qulub and doa pagi dan petang。 Â然而,他们与互联网的接触与他们的权威偏好并不平行;大多数回答者倾向于通过最近的家庭和周围的乌拉玛网络grasp ijazah(正式传播)。另一个截然不同的观点是,他们强调面对面face ijazahÂ处理自己的私事,有些人则允许其他人数字化the ijazahÂ。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Indonesian Muslims’ Reception toward Wirid, Zikr and Shalawat during Covid-19 Outbreak; A Mediated Living Hadith
This research studies du’a (wirid, zikr and shalawat) that has been practised by Indonesian muslims to show their response toward Covid-19 outbreak. Using two techniques: survey and interview, this research highlights two model of receptions in living Quran and hadith to understand the practice of du’a. While many consider public ignorance, this research focuses on personal awareness toward the shift of religious gathering (jama’ah) during the quarantine days and their perception of internet-mediated religiosity at the meantime. The result says that the respondents confirm the variability of wirid, zikr, shalawat, such as, li khamsatun, shalawat tibbil qulub and doa pagi dan petang.  However, their engagement with the internet does not parallel to their authority preference; most of the respondents prefer to grasp ijazah(formally transmission) from the closest family and the surrounded ulama network. A contrasting idea is also seen, as they emphasize face-to face ijazah for their own personal matter, some allow others to take the ijazah digitally.
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