Tomi Liansi, M. Z. Al-Ayyubi
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引用次数: 0

摘要

近十年来,由于将圣战与宗教暴力联系在一起的误解,圣战已经成为一个敏感的问题,这种误解经常被称为“神圣的恐怖主义”。实际上,圣战有更广泛的含义,不是暴力或战争的同义词。本研究讨论了对当今印度尼西亚古兰经和塔夫西尔学者中两个重要人物的解释,即穆罕默德·奇尔津和萨赫伦·赛姆苏丁,以揭示圣战的含义,并研究支撑这一含义的思想结构,特别是在印度尼西亚的背景下。本文将要研究的问题是,这两个人物的思想是如何解释圣战诗篇的,以及这两个人物对圣战诗篇的解释的认识论结构是如何的?为了回答这些问题,本文采用了历史事实的方法。本文认为,本文讨论的两位人物对圣战的概念进行了广泛的研究,他们的解释结果反驳了圣战与战争之间的相同联系。根据默罕默德·奇尔津的观点,圣战的目标是一切形式的邪恶,因此他认为圣战有两种形式:政策社会化和内化(amar makruf)和预防和消除邪恶(nahi munkar)。同时,Sahiron Syamsuddin将圣战定义为消除压迫、维护宗教自由和建立和平。这两个数字表明,如果使用有效的学术工具对圣战进行彻底研究,圣战并不能证明暴力和恐怖主义是正当的。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Epistemologi Tafsir Ayat-ayat Jihad
Jihad in the recent decade has become a sensitive issue due to misconceptions rooted in a literal understanding that associates jihad with religious violence, an idea that is frequently referred to as 'holy terrorism.' In reality, jihad has a broader meaning that is not synonymous with violence or war. This study discusses the interpretations of two important figures in Qur'anic and Tafsir scholarship in Indonesia today, namely Muhammad Chirzin and Sahiron Syamsuddin, in order to reveal the meaning of jihad and examine the construction of thought that underpins that meaning, particularly in the Indonesian context. The question that will be studied by this paper is how the thoughts of the two figures in interpreting the verses of jihad and how the epistemological structure of the interpretation of the verses of jihad of the two figures? To answer these questions, this article uses a historical-factual approach. This paper contends that the two figures discussed have conducted extensive research on the concept of jihad, and the results of their interpretations disprove the identical association between jihad and war. According to Muhammad Chirzin, the object of jihad is all forms of evil, so jihad for him takes two forms: policy socialization and internalization (amar makruf) and prevention and elimination of evil (nahi munkar). Meanwhile, Sahiron Syamsuddin defines jihad as the removal of oppression, the preservation of religious freedom, and the establishment of peace. These two figures demonstrate that jihad, when studied thoroughly using valid academic instruments, does not justify violence and terrorism.
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