Pub Date : 2022-07-25DOI: 10.24235/diyaafkar.v10i1.10640
Hepni Putra
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Pub Date : 2022-07-25DOI: 10.24235/diyaafkar.v10i1.11017
Sumanta Sumanta
{"title":"إعجاز القرآن الكريم و العلوم","authors":"Sumanta Sumanta","doi":"10.24235/diyaafkar.v10i1.11017","DOIUrl":"https://doi.org/10.24235/diyaafkar.v10i1.11017","url":null,"abstract":"","PeriodicalId":53103,"journal":{"name":"Jurnal Studi AlQuran","volume":"33 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77307764","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Para ulama di Nusantara menilai penting membaca al-Quran, sehingga mereka melakukan pengajaran-pengajaran ilmu al-Quran. Salah satunya di bidang tajwid dengan berbagai kitab yang aslinya berbahasa Arab, tetapi diterjemahkan dan diajarkan kepada para muridnya. Artikel ini mencoba mendeskripsikan dan melihat keunikan dari kitab tajwid Nadhom Batu Ngompal, karya dari Maulana Syaikh Tuan Guru Kyai Haji Muhammad Zainuddin Abdul Madjid. Artikel ini adalah artikel kualitatif yang menggunakan metode wawancara dan kajian pustaka dalam mengumpulkan data, yang kemudian dianalisis dan dideskripsikan. Hasilnya ada lima keunikan dari Nazam Batu Ngompal: Pertama keunikan dari sisi nama yang berbeda dengan kitab Nusantara pada umumnya. Kedua, ditulis menggunakan tiga bahasa: Arab, Indonesia, dan Sasak. Ketiga, ditulis menggunakan aksara Arab-Jawi atau Arab-Pegon. Keempat, bahasanya dominan Indonesia namun tersusun menurut Ilmu Arudh. Kelima, mengandung pesan-pesan pentingnya tajwid dan berguru kepada ahlinya.
努桑塔拉的学者们认为阅读《古兰经》很重要，所以他们进行《古兰经》的教学。其中之一是tajwid，有各种各样的书最初是阿拉伯语的，但翻译和教授给他的学生。这篇文章试图描述和欣赏tajwid Nadhom的作品《tajwid Nadhom Batu ngohum》的独特性。这篇文章是一篇定性文章，使用采访方法和库研究来收集数据，然后分析和描述。因此，纳扎姆有五种不同的独特之处:名字的第一个独特之处与《努桑塔拉圣经》不同。第二种是三种语言:阿拉伯语、印度尼西亚语和萨萨克语。第三，使用阿拉伯- jawi文字或阿拉伯- pegon。第四，主要是印度尼西亚语，但它是由现代语言组成的。第五，向大师传达tajwid和教师的重要性。
{"title":"Kitab Tajwid Nazm Batu Ngompal Tuan Guru Kyai Haji Muhammad Zainuddin Abdul Madjid","authors":"Salim Rahmatullah, Mohd. Jim bin Hamzah","doi":"10.20871/tjsq.v4i2.208","DOIUrl":"https://doi.org/10.20871/tjsq.v4i2.208","url":null,"abstract":"Para ulama di Nusantara menilai penting membaca al-Quran, sehingga mereka melakukan pengajaran-pengajaran ilmu al-Quran. Salah satunya di bidang tajwid dengan berbagai kitab yang aslinya berbahasa Arab, tetapi diterjemahkan dan diajarkan kepada para muridnya. Artikel ini mencoba mendeskripsikan dan melihat keunikan dari kitab tajwid Nadhom Batu Ngompal, karya dari Maulana Syaikh Tuan Guru Kyai Haji Muhammad Zainuddin Abdul Madjid. Artikel ini adalah artikel kualitatif yang menggunakan metode wawancara dan kajian pustaka dalam mengumpulkan data, yang kemudian dianalisis dan dideskripsikan. Hasilnya ada lima keunikan dari Nazam Batu Ngompal: Pertama keunikan dari sisi nama yang berbeda dengan kitab Nusantara pada umumnya. Kedua, ditulis menggunakan tiga bahasa: Arab, Indonesia, dan Sasak. Ketiga, ditulis menggunakan aksara Arab-Jawi atau Arab-Pegon. Keempat, bahasanya dominan Indonesia namun tersusun menurut Ilmu Arudh. Kelima, mengandung pesan-pesan pentingnya tajwid dan berguru kepada ahlinya.","PeriodicalId":53103,"journal":{"name":"Jurnal Studi AlQuran","volume":"38 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79205549","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-28DOI: 10.47454/alitqan.v8i1.776
Siti Rizqiyyah
This research discusses the characteristics of the Naẓam Taṣfiyyah that interpreting Surah Al-Fātiḥah by K.H. Ahmad Rifa'i Kalisalak. This study is important because writing about interpretations using naẓam and the Javanese Pegon language is carried out to impart information about the importance of using nazam in the medium of interpretation, thus facilitating its delivery. This research is library research that uses a descriptive-analytic method of Naẓam Taṣfiyyah as the primary source. The results of this study show that the Naẓam Taṣfiyyah uses the interpretation’s type of bi al-ra'yi or interpretation based on reason (ijtihad). This was done to adjust the context that existed when the interpreter lived and as a way to answer the problems that occurred at that time. Interpretation of K.H. Ahmad Rifa'i uses a thematic method that discusses one theme in one surah, which is Surah al-Fātiḥah. In addition, this interpretation has a combination tendency, namely the theological (tawhid) trend, and the 'adabi al-ijtima'i (social-society) trend. These two patterns can be seen from his thinking which includes theological statements in the context of the leadership of the Dutch infidels to return to the teachings of the Qur'an and the Prophet Muhammad Sallā Allāhu 'Alayhi wa Sallam.
本研究探讨K.H. Ahmad Rifa'i Kalisalak解释古兰经Al-Fātiḥah的Naẓam Taṣfiyyah的特点。这项研究很重要，因为使用naẓam和爪哇语Pegon进行口译写作是为了传达关于在口译媒介中使用纳扎姆语的重要性的信息，从而促进其传递。本研究是图书馆研究，使用Naẓam Taṣfiyyah的描述分析方法作为主要来源。本研究结果显示Naẓam Taṣfiyyah使用的解释类型为bi al-ra'yi或基于理性的解释(ijtihad)。这样做是为了调整译员生活时存在的环境，并作为回答当时发生的问题的一种方式。对K.H. Ahmad Rifa'i的解释使用主题方法，在一个章节中讨论一个主题，也就是章节al-Fātiḥah。此外，这种解释还有一种结合倾向，即神学(tawhid)倾向和“adabi al-ijtima”(社会-社会)倾向。这两种模式可以从他的思想中看到，其中包括在荷兰异教徒领导的背景下的神学陈述，以回归古兰经和先知穆罕默德萨拉伊Allāhu的教义。
{"title":"KARAKTERISTIK TAFSIR SURAH AL-FĀTIḤAH DALAM KITAB NAẒAM TAṢFIYYAH BAHASA JAWA PEGON KARYA K.H. AHMAD RIFA’I KALISALAK","authors":"Siti Rizqiyyah","doi":"10.47454/alitqan.v8i1.776","DOIUrl":"https://doi.org/10.47454/alitqan.v8i1.776","url":null,"abstract":"This research discusses the characteristics of the Naẓam Taṣfiyyah that interpreting Surah Al-Fātiḥah by K.H. Ahmad Rifa'i Kalisalak. This study is important because writing about interpretations using naẓam and the Javanese Pegon language is carried out to impart information about the importance of using nazam in the medium of interpretation, thus facilitating its delivery. This research is library research that uses a descriptive-analytic method of Naẓam Taṣfiyyah as the primary source. The results of this study show that the Naẓam Taṣfiyyah uses the interpretation’s type of bi al-ra'yi or interpretation based on reason (ijtihad). This was done to adjust the context that existed when the interpreter lived and as a way to answer the problems that occurred at that time. Interpretation of K.H. Ahmad Rifa'i uses a thematic method that discusses one theme in one surah, which is Surah al-Fātiḥah. In addition, this interpretation has a combination tendency, namely the theological (tawhid) trend, and the 'adabi al-ijtima'i (social-society) trend. These two patterns can be seen from his thinking which includes theological statements in the context of the leadership of the Dutch infidels to return to the teachings of the Qur'an and the Prophet Muhammad Sallā Allāhu 'Alayhi wa Sallam.","PeriodicalId":53103,"journal":{"name":"Jurnal Studi AlQuran","volume":"22 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-06-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75585122","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-28DOI: 10.47454/alitqan.v8i1.769
Faridatul Muhimmah
This study examines the translation of Muhammad Talib in the Al-Qur'an Tarjamah Tafsiriyah using descriptive analytical method. The purpose of this research is to find out Muhammad Talib's translation model in interpreting several gender verses in the Qur'an and to see the influence of Muhammad Talib's ideology which is inserted in translating the Qur'an, namely the enforcement of Islamic law in Indonesia, so that it has a different point of view. own perspective on the translation of gender nuanced verses. This study uses the qirā`ah mubādalah approach that was initiated by Faqihuddin Abdul Kodir to examine the meanings used by Muhammad Talib when translating gender verses.. The results of this study confirm that the meanings of the verses translated by Muhammad Talib tend to dominate one position (bias) or ignore other roles in the relationship between men and women. The meaning of this bias is seen when Muhammad Talib interprets the implicit gender verses, namely verses that do not directly mention the subject of the verse, such as the words qawwāmūn, li al-rijāl 'alaihin darajah, nafs waḥidah is interpreted with a meaning that is more male-oriented. man. Meanwhile, other words, such as azwājan, azwāj muṭahharah, and r'īn are interpreted by women as objects, so that the reading of the Qur'an excludes women as subjects in it.
本研究采用描述分析的方法，考察了《古兰经·塔夫斯里亚》中穆罕默德·塔利卜的翻译。本研究的目的是找出穆罕默德·塔利布对古兰经中几段性别经文的翻译模式，并看到穆罕默德·塔利布在古兰经翻译中插入的意识形态的影响，即伊斯兰教法在印度尼西亚的执行，从而产生不同的观点。对性别差别诗翻译的个人看法。这项研究使用了由Faqihuddin Abdul Kodir发起的qirir ' ah mubādalah方法来检查Muhammad Talib在翻译性别经文时使用的含义。本研究的结果证实，穆罕默德·塔利卜翻译的经文的意义倾向于主导一种地位(偏见)或忽视男女关系中的其他角色。当Muhammad Talib解释隐含的性别经文时，即不直接提及经文主题的经文，例如qawwāmūn, li al-rijāl 'alaihin darajah, nafs waḥidah被解释为更以男性为导向的含义时，就可以看到这种偏见的含义。男人。同时，其他的词，如azwājan, azwāj muṭahharah, r'īn被女性解释为客体，因此，《古兰经》的阅读排除了女性作为主体。
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Pub Date : 2022-06-27DOI: 10.47454/alitqan.v8i1.784
Faridl Hakim, Putri Hardiyanti, Delami
This article discusses the style in the mention of religion (Al-Dīn, Al-Dīn Al-Qayyim, Al-Dīn Al-Khāliṣ, Dīnillāh and Millah) in the Qur'an. The theory used in this article is a study of stylistic. Stylistics is the study of language in the content of speech structures, also examines the speech that is distributed among various types/nations/ethnic personalities. The result of this research is the identification of aspects (grammar, historical and interpretation) that can be revealed meanings (Al-Dīn, Al-Dīn Al-Qayyim, Al-Dīn Al-Khāliṣ, Dīnillāh and Millah). The results in this study, firstly, the position of the sentence Al-Dīn has a position as maf’ūl bihi (object), Al-Dīn Al-Qayyim as ṣifah-mauṣūf (descriptive-adjective), Al-Dīn Al-Khāliṣ as a descriptive-adjective, Dīnillāh as Iḍāfah (annexation) and Millah as maf’ūl bihi whose verb is discarded. The scondly, content of speech in the sentence (Al-Dīn, Al-Dīn Al-Qayyim, Al-Dīn Al-Khāliṣ, Dīnillāh and Millah) which have the same meaning or variety, namely religion that is kāffah (complete), perfect, savior and bringer of happiness.
本文讨论了古兰经中提到宗教(Al-Dīn, Al-Dīn Al-Qayyim, Al-Dīn Al-Khāliṣ， Dīnillāh和Millah)的风格。本文运用的理论是文体学的研究。文体学是研究语言的语言结构内容，也研究分布在不同类型/国家/民族人物之间的语言。本研究的结果是确定了可以揭示意义的方面(语法，历史和解释)(al - d n, al - d n Al-Qayyim, al - d n Al-Khāliṣ， Dīnillāh和Millah)。本研究的结果是:首先，Al-Dīn句的位置为maf ' ūl bihi(宾语)，Al-Dīn Al-Qayyim为ṣifah-mauṣūf(描述性形容词)，Al-Dīn Al-Khāliṣ为描述性形容词，Dīnillāh为Iḍāfah(兼并)，Millah为maf ' ūl bihi，动词被丢弃。第二，句子中的言语内容(Al-Dīn, Al-Dīn Al-Qayyim, Al-Dīn Al-Khāliṣ， Dīnillāh和Millah)具有相同或不同的含义，即kāffah(完整)，完美，救世主和幸福的使者的宗教。
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Pub Date : 2022-06-27DOI: 10.47454/alitqan.v8i1.771
Nur Kholifah
This study aims to determine the meanings of the min preposition Q.S al-Baqarah in "Qur`an Karim dan Terjemahan Artinya" published by UII. This research is a qualitative research with the type of library research. Then, the data collection uses the documentation method by reviewing books, literature, notes or reports related to the problem being studied. As for the results of the research in Q.S al-Baqarah verses 91-126, the authors found 22 verses with the mention of the min preposition 36 times which are divided into six meanings, each meaning is as follows; the min preposition on the meaning of al-ibtidā` was found 9 times, the meaning of al-tab'īd 8 times, the meaning of al-bayān 3 times, the meaning of al-ta'kīd 7 times, the meaning of al-badal 3 times, and the meaning of al-ẓarfiyah 6 times. The translation of the meanings of the min preposition is closely related to the construction and context of the sentence because the min preposition does not only have a lexical meaning but also a grammatical meaning.
本研究旨在确定UII出版的《古兰经Karim dan Terjemahan Artinya》中最小介词Q.S al-Baqarah的意义。本研究是图书馆研究类型的定性研究。然后，通过查阅与所研究问题相关的书籍、文献、笔记或报告，使用文献法收集数据。对《Q.S al-Baqarah》第91-126节的研究结果，作者发现有22节经文提到了最小介词36次，分为6个意思，每个意思如下:最小介词在al- ibtidna '的意义上出现9次，al-tab' d的意义上出现8次，al-bayān的意义上出现3次，al-ta' k d的意义上出现7次，al-badal的意义上出现3次，al-ẓarfiyah的意义上出现6次。最小介词的意义翻译与句子的结构和语境密切相关，因为最小介词不仅具有词汇意义，而且具有语法意义。
{"title":"RAGAM PENERJEMAHAN HURUF JAR MIN DALAM “QUR’AN KARIM DAN TERJEMAHAN ARTINYA” TERBITAN UII","authors":"Nur Kholifah","doi":"10.47454/alitqan.v8i1.771","DOIUrl":"https://doi.org/10.47454/alitqan.v8i1.771","url":null,"abstract":"This study aims to determine the meanings of the min preposition Q.S al-Baqarah in \"Qur`an Karim dan Terjemahan Artinya\" published by UII. This research is a qualitative research with the type of library research. Then, the data collection uses the documentation method by reviewing books, literature, notes or reports related to the problem being studied. As for the results of the research in Q.S al-Baqarah verses 91-126, the authors found 22 verses with the mention of the min preposition 36 times which are divided into six meanings, each meaning is as follows; the min preposition on the meaning of al-ibtidā` was found 9 times, the meaning of al-tab'īd 8 times, the meaning of al-bayān 3 times, the meaning of al-ta'kīd 7 times, the meaning of al-badal 3 times, and the meaning of al-ẓarfiyah 6 times. The translation of the meanings of the min preposition is closely related to the construction and context of the sentence because the min preposition does not only have a lexical meaning but also a grammatical meaning.","PeriodicalId":53103,"journal":{"name":"Jurnal Studi AlQuran","volume":"23 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90192147","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-27DOI: 10.47454/alitqan.v8i1.764
Ilham Washfi
Al-Qur’an ṣāliḥ li kulli zamān. That statement is proved by the existence of Islam until today. Although this statement is true and could be proved, why is there still a Muslim phenomenon that has a discrepancy relationship with the Qur’an? Neither, they should want fervently to apply the values of the Qur`an and to make it a guide in life. In this matter, Nouman Ali Khan is one of interpreters (mufasser) who is concerned about this problem. The questions of why this problem can happen and how to fix it are answered by Nouman Ali Khan in his concept. The intention of this article is to describe Nouman Ali Khan’s concept, reconnect with the Qur’an. This research is explained with the analytical descriptive method. By using Wittgenstein’s language game theory, this research concludes: 1) Reconnect with the Qur’an is a process of how to connect the human heart with the Qur’an, with the result creating a human being who lives with and acts upon Qur’an’s values (qalb salīm). 2) Reconnect with the Qur’an process engage interlacing relationships emotionally and practically (rules). The emotionally means to create trust and willingness to make Qur’an as an adviser. The practically means to learn Qur’an gradually as is taught by the messenger to the companions, starting with appreciate that Qur’an truly comes from God, and then to comprehend his contents. By that result, this research is hoped to be able to give a new method in the system of teaching and learning Qur’an.
古兰经ṣāliḥ li kulli zamān。直到今天，伊斯兰教的存在证明了这一说法。虽然这句话是正确的，并且可以被证明，但为什么仍然有一种穆斯林现象与古兰经有矛盾的关系?两者都不是，他们应该热切地应用《古兰经》的价值，并使其成为生活的指南。在这个问题上，努曼·阿里·汗是关心这个问题的口译员(mufasser)之一。关于这个问题为什么会发生以及如何解决的问题，诺曼·阿里·汗在他的概念中回答了。本文的目的是描述诺曼·阿里·汗的概念，重新与古兰经联系起来。本研究采用分析描述性方法进行说明。运用维特根斯坦的语言博弈论，本研究得出以下结论:1)与《古兰经》的重新连接是一个如何将人的心灵与《古兰经》连接起来的过程，从而创造出一个以《古兰经》的价值观生活和行动的人(qalb sal m)。2)重新融入古兰经的过程，在情感上和实践上(规则)建立相互交织的关系。情感上的手段是建立信任和意愿，使古兰经成为一个顾问。实际是指按照使者对同伴的教导，逐步学习《古兰经》，从领会《古兰经》真正来自真主开始，然后理解《古兰经》的内容。通过这一研究成果，希望能为古兰经教学体系提供一种新的方法。
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Pub Date : 2022-06-26DOI: 10.47454/alitqan.v8i1.775
Fitria Zahrotan Nabawiya
This study presents an analysis of the application of phonological studies to the beauty of the sound contained in surah al-Fatihah. The focus of this research is on the beauty, harmonization, and musicalization of the Qur'an surah al-Fatihah. Surah al-Fatihah was chosen because it has a unique and interesting language style to be discussed from a phonological perspective. This study uses the theory of phonology, rhythmic and musicality of the Qur'an, as well as the theory of the beauty of sound. This study aims to identify the beauty of the sound of the Qur'an surah al-Fatihah and find out how the process of its formation. The results of this study are the beauty of the sound of Surah al-Fatihah in the form of a combination of vowels and consonants, long and short vowels, consonants, final sound harmony, and the structure of word choice. With the harmonization in the form of harmony of long and short vowel patterns, consonants, punctuation marks, proximity of makhraj, and also the suitability of the pattern of the sound of verse one with the verse will be the reason how the beauty of the sound is formed. The sound of the Qur'an can be said to be beautiful because it is expressed properly and correctly in accordance with the rules of how to read the Qur'an.
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Penelitian ini bertujuan membahas interpretasi surat al-Kafirun dikontekstualisasikan dalam mayarakat pluralisme. Hal ini dilatari oleh meningkatnya kasus konflik atas nama agama yang disebabkan sifat intoleransi, radikal, bahkan tindakan diskriminatif dan sentimental pada kelompok lain. Artikel kontekstualisasi surat al-Kafirun di tengah pluralisme beragama dengan pendekatan ma’na cum maghza ini bertujuan untuk memberikan pemahaman dan penjelasan mengenai moderasi dalam beragama seperti: nilai-nilai toleransi antara umat beragama, baik sesama muslim maupun golongan non-muslim yang seharusnya dijamin kebebasannya baik secara individu maupun kelompok untuk menjalankan praktek dalam ibadah atau ritus sosial keagamaan menurut keyakinan masing-masing tanpa harus saling mengganggu dan menyakiti baik dengan perkataan atau perbuatan. Melalui pendekatan ma’na cum maghza, kontekstualisai surat al-kafirun lebih memberikan penjelasan untuk dipraktekan dalam masyarakat yang pluralisme. Hipotesa penulis bahwa setiap klaim kebenaran agamanya sendiri tetap dibutuhkan sebagai bentuk penegasan atas identitas kepercayaanya, namun hal ini tidak diperkenankan dalam aspek komunikasi antara ekstra agama, sehingga antar umat beragama dapat hidup rukun dan damai. Lebih jauh, artikel ini mencoba untuk merumuskan nilai-nilai toleransi dalam surat al-Kafirun atau menghilangkan konflik agama dalam masyarakat pluralisme serta merelatifkan kebenaran agama sendiri untuk menghargai agama lain dengan menggunakan teori ma’a cum maghza. Kata Kunci: Kontekstualisasi, al-Kafirun, Ma’na Cum Maghza
本研究旨在讨论对al这反过来又增加了代表宗教不容忍、激进甚至歧视性和情感行为的宗教冲突案件。有关宗教多元化化进程的有关al-异教书信语境化的文章，与马纳- cum maghza的方法有关，旨在提供对宗教中温和程度的理解和解释，如:宗教团体之间的宽容价值观，包括穆斯林同胞和非穆斯林阶级，应该确保个人和团体的自由，按照各自的信仰进行宗教崇拜或社会仪式，而不必在言语或行为上互相伤害。在多元社会的实践下作者的假设是，他自己的宗教真理仍然是一种确认其信仰身份的必要形式，但这在非宗教之间的交流方面是不允许的，因此宗教之间可以和平共处。此外，这篇文章试图在异教信中定义宽容的价值观，或消除多元社会的宗教冲突，并通过马甲和马ghza理论来强化自己的宗教真理，以尊重其他宗教。关键字
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