ABSTRAKSI Judul:MITOS PADA MASYARAKAT PESISIR SELATAN Tradisi Upacara Semboyo Pada Masyarakat Pantai Prigi, Penulis : Sardjuningsih, Promotor: Prof.Dr.H.Nur Syam,MSi dan Prof.Dr. H.Shonhaji Shaleh,Dip.IS, Kata kunci: Mitos, Pantai Selatan, Sembonyo, Masyarakat, Prigi Masyarakat Pantai Prigi memiliki sumber kekayaan spiritual, yang terdiri dari mitos lokal, mitos pesisiran dan tradisi pedalamannya, yang seluruhnya terjalin dan membentuk religi masyarakat yang khas. Mitos lokal dan mitos pesisir selatan menjadi bagian penting dalam kaitannya dengan praktek keagamaan masyarakat. Karena terkait dengan kejadiankejadian gaib mahluk adi kodrati, dan memiliki fungsi eksistensial manusia. Mitos merupakan peristiwa pemula dalam membentuk ritus untuk model perilaku moral dan religius. Ekspresi dari tindakan mitos yang berbentuk upacara tradisi sembonyo atau labuh laut adalah jalinan kepercayaan agama, mitos dan tradisi masyarakat. Secara geografis, struktural dan kultural masyarakat Pantai Prigi adalah masyarakat Islam pedalaman yang memiliki: - kepercayaan sinkretis - kebudayaan akulturatif -praktek tradisi kejawen. Salah satu karakter yang dapat dilihat dari praktek dan ritual keagamaan masyarakat tersebut yaitu simbol-simbol upacara yang bertumpu pada tradisi slametan, yang multi makna dan ambigu. Selametan berfungsi sebagai tindakan relegi, tindakan tradisi sekaligus sebagai tindakan magis. Lingkungan Prigi diyakini memiliki kekuatan spiritual di balik alam: Gunung, Lautan, Pantai, dan Gua menginspirasi kehidupan batin masyarakat. Alam dijadikan subyek yang dapat menciptakan kehidupan masyarakat. Dengan kekuatan spiritual yang dimiliki, alam dipandang sebagai yang sakral, mistis dan sekaligus magis. Semboyo merupakan implementasi dari kepercayaan-kepercayan tersebut menjadi tradisi yang bernilai sakral simbolis, dan memiliki makna ganda, sebagai ungkapan syukur, sedekah, permohonan, persembahan dan pendayagunaan terhadap kekuatan mahluk halus dan roh halus. Ketergantungan spiritualisme yang tinggi terhadap alam tidak menghilangkan kepercayaan terhadap Allah Swt, sebagai pencipta alam semesta. Allah Swt tetap menempati kekuasaan tertinggi atas metafisika alam dan menguasai mahluk halus tersebut. Penelitan ini menggambarkan konstruksi masyarakat berdasarkan varian kelompok sosio-relegius, yang terdiri dari NU tradisional, NU modernis, Muhamadiyyah, dan Abangan. Setiap varian memiliki konstruksi yang berbeda, karena perbedaan pengetahuan, pemahaman, penghayatan keagamaan dan tingkat pendidikan. Masing-masing memiliki karakter dan perspektif yang dipengaruhi sosio-kultural relegiusnya. Perbedaan konsep, praktek dan ritual
tradisi selametan ini dapat dipersatukan dalam keyakinan, terutama menyangkut persoalan Internal, Spiritual dan Essoteris dibalik kekuatan alam. Kajian ini ditemukan sebuah corak keagamaan yang sangat khas yaitu Islam Mithis, yakni praktek keagamaan yang dipengaruhi oleh sistem mitos. Hasil kajian ini berimplikasi sosial- relegius langsung terhadap dua aliran pemikiran keagaman, yaitu SkriptualisNormatif dan Kontekstualis-Historis Cultural. Bagi kelompok Skriptualis temuan ini melegalkan praktek tahayyul yang menjadi basis perjuangan mereka untuk memeranginya. Namun bagi kelompok Abangan, temuan ini merupakan berita baik, karena praktek keagamaan mereka mendapatkan legitimasi, mendapat tempat dan legal secara kultural. Temuan ini berimplikasi dengan perspektif teori lainnya: memperkuat teori Mircea Eliade, Branislaw Malinousky, Levi Strauss, George Ritzer, Sigmund Freud. Melemahkan teori Mark Weber, August Comte dan Karl Mark, dan mengkritisi E.B Tylor
ABSTRACT
Topic
: The Myth of The South Seaboard Society The Semboyo Tradition Rite of the Society in Prigi Beach
Author
: Sardjuningsih
Promotor
: Prof. Dr. H. Nur Syam, M.Si and Prof. Dr. H Shonhaji Sholeh, Dip.Is
Keyword
: Myth,South Beach, Sembonyo,Prigi Society
The society in Prigi Beach has the great spiritual wealth which consist of some local myth, seaboard myth and their hinterland tradition. All of them have been involved in a whole and have made the special religious society. The local myth and seaboard myth become the important part relating with the religious practice of the society. Being related to the mysterious events of the invisible creatures and having the existential function for human being, the myth is the previous event in constructing the rite for the model of moral and religious attitudes. The expression of the myth action as the Sembonyo tradition rite, giving worship to the sea, is the chain of the religion belief, myth and society tradition. Based in the geographical, structural and cultural views, the society in Prigi Beach are the hinterland society of the society is the character than can be seen from the practice and religious ritual of the society is the symbols of the rite based on the function of ceremonial worship is as the religious action, traditional action as well as the magical action. The environment in Prigi has the spiritual strength behind its nature such as mountain, ocean, beach and cavewhich inspire the inner life of is society. The nature becomes the subject than can create the society life. By its spiritual power, the nature considered as the sacred, mystical and magical one. The Semboyo Rite has become the implementation of those beliefs to be the tradition which has value of the sacred, mystical and magical one. The Semboyo Rite has become the implementation of those beliefs to be the tradition which has value of the sacred symbol. It also has the multi meaning as the expression of Thanks to God, alms, request, worship and also as the empowerment to the strength of the invisible creatures and tutelary soul. The dependence to the high spiritualism to the nature does not make the society losing their belief to Allah SWT, as the creator of the universe. Allah SWT still occupies the highest authority to the metaphysics of the universe and hold the all invisible creatures. This research describes the construction of the society based on the variant of the socio-religious groups consisting of traditional NU, modern NU, Muhammadiyah and Abangan. Each of the variant has the different construction because of the difference in knowledge, understanding, comprehension, religion and the level of education. Each of them has character and perspective influenced by its socio cultural religiousness. The different of the concept, practice, and the tradition of this ritual worship can be united into the belief especially on the problems of the internal, spiritual and exoteric power of the nature. The research found the special variant religion that is Mythical Islam, a religious practice influenced by the myth system. The result of this research give the social religious implications directly to the two schools of the religion minds, they are Textualism normative
and Contextualism historic cultural ones. For the groups of textualism, this research result legitimatizes the superstitious practice that becomes their basic point to fight against. On the other side, for the group of Abangan, this result culturally legal position. This research finding also gives implication to the other theories. It strengthened the theory of Mircea Eliade, Brainslaw Malinousky, Levi Strauss, George Ritzer, Sigmund Freud,. Beside that this finding weakened the theory of Ernest Casirer, Mark Weber, August Comte and Karl Max and also criticized E.B.Taylor.
اﻟﻤﻮﺿﻮع اﻟﻜﺎ ﺗﺐ
اﻟﻤﺸﺮف
ﺔَِ اﻟﺮَﺳﺎﻟ ﺺ ﱢ ُﻣﻠَ ﱠﺨ ُ
ﺸ ِﺎﻃ ِﺊ اﻟَْﺠُﻨـْﻮّﺑِﻲ ْ :اﻷُْﺳ ْﻄُﻮ َةُ ِرﻋﻨْ َﺪ ُﻣ ْﺠ َﺘَﻤ ِﻊ اﻟ ﱠ ﻲء "ﺑِِﺮﻳِْﺠْﻲ". ف َﺣ ْﻔﻠَِﺔ "ِﻴْﺳ ُﻤﺒـْ ُﻮﻳـْﻮ ِﻋﻨْ َﺪ ُﻣ ْﺠ َﺘَﻤ ِﻊ َﺷ ِﺎﻃ ِ ﻋُ ْﺮ ُ :ﺳﺮﺟﻮﻧﻌﺴﻴﻪ
:ﻧﻮر ﺷﺎم ,ﺻﻨﻬﺎﺟﻲ ﺻﺎﻟﺢ
ﺎﻟَِْﺪ ْوُِﺣرٍﻴﱠﺔَ ،ﺗﺘَـ َﻜﱠﻮُن ِﻣْﻦ أُْﺳ ْﻄُﻮ ٍةَ رََﳏﻠﱢٍﻴﱠﺔ َ،و أُْﺳ ْﻄُﻮ ٍةَ َرَﺳﻮ ِاﺣ ٍﻠِﻴﱠﺔ َ،و َ وﻟُ ِﻤ ْﺠَﺘَﻤ ِﻊ َﺷ ِﺎﻃ ِﻲء " ْﺑِِﳚِﺮ ْﻲ"َﻨْﻣ ﺒُ َﻊ َﺗـَﻘ ﻴ اﻟﺴﻮ ِاﺣﻠِﻴﱠﺔُ َت ُﻛ َﻠﱡﻬﺎ َﺗـَﻘﻴ ْﺎﻟَِﺪ ِدﻳ ْﻨًِﻴﱠﺔ َﺧ َﺎﺻﺔً َ.وﺗَُْﻜﻮ ُن اْﻷُْﺳ ْﻄُﻮ َةُ ارﻟَْﻤَﺤﻠﱢﻴﱠ َﺔُوا ْﻷُْﺳ ْﻄُﻮ َةُر ﱠَ َﺗـَﻘﻴ ْﺎﻟَِﺪ ِﻳرﻔٍْﻴﱠﺔ َ ،وَﺻﺎرْ ﻜِ ِﻪ َﻟِﻮِْﻇﻴـَﻔِﺔﻛِ ﻴ َِﺎن اِْﻹ َﻧْﺴ ِﺎن ،أَ ْﺻﺒََﺤ ْﺖ ﺎﻷُْﻣﻮِر ﻴاْ ْﻟﻐَﺒِِﻴﱠﺔَ و ﲤََﻠﱡ ُ ْﺟﺰءاًُﻣِﻬﻤﺎ ِﻣْﻦ َﺗَﺪﻳﱡِﻦ ا ﻟُْﻤ ْﺠَﺘَﻤ ِﻊَ.وَﻟﺘَـِﻌﻠِّﻖ اْ ْﻷَﻣِﺮ ﺑِ ُْ اﻟﺴْﻠُﻮِكَ و اﻟﺘﱠَﺪﻳﱡ ِﻦ. ﻌِ ِةَ ﺮﻟِﺘَُْﻜﻮَن ِﻣﺜًَﺎﻻ ِﰲ ﱡ اْﻷُْﺳ ْﻄُﻮ َةَُرﺣ ِﺎدﺛﺔًَ ْأُو َِﱃﰲ ْ ﺗَْﻜ ِﻮﻳ ِْﻦ اﻟ ﱠﺸ ْ ﻴـ ﺎﻟِﺪ "ﻴِ ْﺳ ُﻤْﺒـﻮﻳْـ ُﻮ" أَْو ﺑ"ـَُﻻْﻮﻩ َ ْﻻوت" اﻟﺴْﻠُﻮِك ْاﻷُْﺳ ْﻄُﻮ ِرﱢي ِاﻟﱠﺬ ْيَ ﻳـَﺘَﻤﺜُﱠ ِﻞﰲ ْ َﺣْﻔﻠَِﺔ َﺗـَﻘﻴ ْ ِ َ واﻟﺘﱠـْﻌُْﺒِﻴـﺮ َﻋْﻦ ﱡ ﺎﻓِﻴﱠﺔ، اﻓِﻴﱠﺮﺔَ وﻴاْﳍَْ َﻜ ِﻠِﻴﱠﺔَ واﻟﺜـﱠَﻘ ِ اﳉُ َِ ﲏﻳْ ْ َ و ْاﻷُْﺳﻄُ ِةَﻮروَﺗـَﻴﻘ ْﺎﻟِِﺪ اﻟُْﻤ ْﺠَﺘَﻤ ِﻊ َ.وِﻣَﻦ اﻟﻨﱠﻈْ ِةَ ﺮ ْﻐْ ﻂَ ﺑـَْﲔ ْاﻻِ ْﻋ َﺘِﻘِﺎد اﻟِﱢﺪ ُ َﻫﻮ ﺑٌَْر ﺎﻟِﺪ ﺎﻓَﺔ َﺗـﺜَِﺎﻗُﻔﺔًﻴﱠ َ وﺗَﻴﻄْﺒَِﻖ اﻟﺘﱠـَﻴﻘ ْ ِ ﻳ َُْﻜﻮ ُن ُْﳎ َﺘَﻤُﻊ اﻟ ﱠﺸ ِﺎﻃ ِﺊ " ْﺑِِﳚﺮِ ْﻲ" ُْﳎ َﻌﺘًَﻤ ﺎُ ﻣْﺴًﻠِﻤ ﺎ ﻳِرﻔْﻴ ﺎﻠَِْﳝ ُﻚ َﻋِﻘﻴَْﺪًة َْﺗـﻮْ ِﻴﻓِﻘﺔًﻴﱠ َ وَﺛـَﻘ ً اﳉﺎَِوِﻳﱠﺔ. ْ اﳊﻔََﻼ ِت اﻟُْﻤْﻌَﺘَﻤَِﺪة ﺎﺋِﺮ اﻟ ﱢﺪﻳ ِْﻨِﻴﱠﺔ ِﻣْﻦ َﻫ َﺬا اُﻟْﻤ ْﺠَﺘَﻤ ِﻊ ِ َﻫﻲإِ َﻗَﺎﻣﺔُ َْ ﺸﻌ ِ ﺎتَ واﻟ ﱠَ ﺺ اﻟﺘﱠﻄْﺒِﻴـَﻘ ِ َ وأََﺣُﺪ َﺧ َﺼﺎﺋِ ِ اﳉَﻤ ِﺎﻋﱡﻲ ﻋَ ﺎء ُ َْ اﳉَﻤ ِﺎﻋﱢﻲ)َﺳ ََﻼﻣﺘَ ْﺎن( ِاﻟﱠﺬ ْي َْﳛ ِﺘَﻤُﻞ َﻋﻠَﻰ َ َﻣﻌ ِﺎﱐ َﻛْ ﻴـﺜِ ٍةََ .ﺮوأَ ْﺻﺒََﺢ اﻟ ﱡﺪ ﻋَ ِﺎء َْ َﻋﻠَﻰ َﺗـَﻴﻘ ْﺎﻟِِﺪ اﻟ ﱡﺪ َ َﻋﻠِﻤﺔًﻴﱠ ِدﻳ ْﺔًﻨِﻴﱠ َ،وَ َﻋﻤﺔًﻠِﻴﱠ َﺗـﻴْﻘْﻠَِﺪﺔًﻳﱠ َ وَ َﻋﻤﺔًﻠِﻴﱠ ِﺳ ْﺤ ِﺮﺔًﻳﱠ . اﳉﺒِ َِﺎل َ ،واﻟْﺒ َْﺤِﺮ َ ،واﻟ ﱠﺸ ِﺎﻃ ِﺊ، اﻟﻄﱠﺒِﻴَـ ِﺔِ ،ﻣَﻦ ْ َﺗوـُ ْﻌَﺘـَﻘُﺪﻴ ْﺑِﺌَﺔُ ْﺑِِﳚِﺮ ْﻲ أَﻧـﱠَﻬﺎ ﲤَْﻠُِﻚﻗـُ ﱠﻮةًﻴ َْﻏ ﺒِﺔًﻴﱠ ِﻣْﻦ َو ِ َاءر ﻌْ ﺶ ا ﻟُْﻤ ْﺠَﺘَﻤ ِﻊَ َ .وﻣَﻊ اﻟﻄﱠﺒِﻴَـﻌﺔَُ وِ ْﺳﻴـﻠﺔًَ َْﺘـﻟِﻮْﲑﻓِِ ﻴَْﻋ ِ َ واﻟْﻐَِﺎر ِ ،ﲝﻴَُْﺚ ُﺗـﻠْ ِﻬُﻢ َﺣﻴﺎةََ اﻟُْﻤ ْﺠَﺘَﻤ ِﻊ اﻟْﺒ َِﺎﻃ ِﻨِﻴﱠﺔَُ .ﺟو ﻠﻌَِ ِﺖ ْ ﺻﻮ ﻴﻓِﺎَ،وِﺳ ْﺤ ِﻳﺮﺎَ.وإِﱠن "ِﺳﻴ ُْﻤْﺒـﻮﻳْـ ُﻮ" ﻴ ْﲤَْ ٌﺜِﻞ اﻟﻄﱠﺒِﻴَـﻌﺔُ َﺷﻴ ْﺎﺌًُ ﻣْﻌِﺠ اً ،ﺰَ وُ ْ اﻟﻄﱠﺒِﻴَـﻌِﺔُ ،ﺗـْﻌَ ُﺒـﺘَﺮ ْ اُْﻟﻘ ِﱠةﻮ اﻴﻟْْﻐَﺒِِﻴﱠﺔ اﻟﱠِﱵ ﻟَﺪى ْ اتِﱵ ْاﻟﱠ أَﺒ َْﺻ َﺤ ْﺖ َﺗـَﻴﻘ ْﺎﻟَِﺪ ﳍﺎََ ِﺻَﻔﺔٌﻋَ ْﺠ ِﺰﻳﱠ َﺔٌو ْﻣَِﺰرﻳﱠﺔٌ َ،و ﲤَْﻠُِﻚَ ﻣْﻌًﲎُ ْﻣﺰَد ً َﺟوﺎَ ،ﺗـْﻌْﺒِﻴـ ا ًَﻋْﺮﻦ اﻟ ﱡﺸ ْﻜِﺮ ِﳍَِِﺬﻩ اُﻟْﻤْ َﻌﺘـَﻘَﺪ ِ اﻟﺮِﺣّﻲ اﻟْ َﻜُْﺒِﻴـﺮ َﻋﻠَﻰ اﻟﻄﱠْﺒِﻴَـﻌِﺔ ﺼَﺪ ِﻗَﺔ َ،واﻟﻄﱠﻠَ ِﺐ َ،وﺒاﻟَْﻌِﺎَِدة َ،وَﺗـْﻴﻔ ْﻌًِﻼ ﻠْﻟُِﻘ ِﱠةﻮ اﻴﻟْْﻐَﺒِِﻴﱠﺔَ و ﱡاﻟﺮِْحو اﻴﻟْْﻐَﺒِِﻴﱠﺔ َ.واﻟﺘﱠَـﻌ ُﻠﱡﻖ ْ ﱡو َ واﻟ ﱠ ﻠﻄﱠﺒِﻴَـﻌِﺔ ُِوَﻫﻮ ال اﷲ َُﻳـَ ﺒـﺘَ أُّ أَﻮْﻋﻠَﻰ ﻗُْﺪةً َ ِرﻣَﻦ اُْﻟﻘ ِﱠةﻮ اﻴﻟْْﻐَﺒِِﻴﱠﺔ ﻟِ ْ ََﻻﻳـْﻬِ ُﺪم ْاﻻِ ْﻋ َﺘِﻘَﺎد ﺑِ ِﺎﷲ َﱢبر اَﻟْﻌﺎﻟَِ ْﻤ َﲔ َ َ .وﻣ ﺎ ََز ﻜِ ﻴ َِﺎن اﻴِﻟْْﱯﻐَّ . ُ ﻴﻣَ ْﻬ ِﻤٌﻦ َﻋﻠَﻰ ذَ ﻟَِﻚ اﻟْ
ﺨﺘـﻠَ ِﻒ أَ ْﺻﻨَِﺎﻓِﻪ ْاﻻِ ْﺟَﺘِﻤ ِﺎﻋِﻴﱠﺔَ واﻟ ﱢﺪﻳ ِْﻨِﻴﱠﺔ اﻟﱠِﱵ َ وﺗَُﺼُﱢرﻮ َﻫِ ِﺬﻩ اﻟ ﱢﺪ ََاﺳرﺔُﻋَ ْﻦ ﻴَْﻫ َﻜ ِﻞ اﻟُْﻤ ْﺠَﺘَﻤ ِﻊ ِ ْﻃﺒـًﻘﺎ ُﻟِﻤ ْ َ ﺻ ٍﻒ ﻌِﻴﱠﺔ " ﱠَُﳏﻤِﺪﻳﱠﺔ" َ،واَﻟْﻌ َِام.ﻮ َُﻛ ﱡوﻞ ِﻨْ ﲨِ اﳊَْﺪ ِﺜَﺔ َ ،و َْ َﺗـﺘََﻜﱠﻮ ُن ِﻣْﻦ َﻧـْﻬ َﻀِﺔﻌاﻟُْ ﻠَﻤِﺎء اﻟﺘﱠـﻴْﻘْﻠِِﺪِﻳﱠﺔ َ ،وَﻧـْﻬ َﻀِﺔﻌاُﻟْ ﻠَﻤِﺎء ﻳـِْ ﺎف ﻟَﻪ ُ ﺑِﻨَﺎء ٌ ُْﳐﺘَﻠٌِﻒ َﻋْﻦ َﻏْ ِﲑِﻩ ِﻻ ْﺧ َﺘِﻼ ِف اﻟَْ َﻤﻌ ِﺎرِف َ و اﻟَْﻔْﻬِﻢ َ واﻟﺘﱠﺄَﱡﻣﻼَِت َ واﻟﺘﱠَﺪﻳﱡ ِﻦ َ و ِﻣْﻦ َﻫِ ِﺬﻩ ْاﻷَ ْﺻﻨَ ِ ف ﺎخ ْاﻻِ ْﺟَﺘِﻤ ِﺎﻋﱢﻲَ واﻟﺜﱠـَﻘِﺎﰲﱢ َ واﻟ ﱢﺪِﻳﲏﱢْ َ.و ْاﺧ َﺘِﻼ ُ اﻟﺘﱠـْﻴﻌْﻠِِﻢ .ﻓَﻠُِﻜﱢﻞَ و ِاﺣٍﺪ ِﻣْﻨـَﻬﺎ َﺧ َﺼﺎﺋُِﺺَ َوﻣَﻔ ِﺎﻫُﻴ ْﻢُ ﻣ ﺄﺘََﱢﺛـ ا ًﺑِﺎﺮﻟُْﻤﻨَ ِ ﺎﺻﺔً َ ﻣﺎ اﳉَﻤ ِﺎﻋﱢﻲ )َﺳ ََﻼﻣﺘَ ْﺎن( ُِْﳝﻜُﻦ َﺗـ ﻴِ ْﺣﻮُﺪَﻫﺎ َﻋﻠَﻰ ْﺘِاﻋ َﻘ ٍﺎدَ ،ﺧ َ ﺎﻟِْﺪ اﻟ ﱡﺪَﻋِﺎء َْ ﻌِ ِةََﺗـﺮَﻘ ﻴِ اﻟﻨﱠﻈْ ِةَوﺮاﻟﺘﱠﻴﻄْﺒِ ِﻖﳓََْ ﻮ َﺷ ْ ﻴـ اﻟﻄﱠﺒِﻴَـﻌِﺔ. اﻟﺮِﺣِﻴﱠﺔ ِﻣْﻦَ و َِاءﻗرـُ ِﱠةﻮ ْ َ ﻳَـﺘَـﻌ ُﻠﱠﻖ ﺑِﺎﻟَْﻘ َﻀﺎﻳﺎَ اﻟ ﱠﺪ ِاﺧ ِﻠِﻴﱠﺔَ و ْ ﱡو اﻟﺼِﻮﰲﱡ ْ ِ ،ﲟ َﻌَﲎ اﻟﺘﱠَﺪ ُﻳﱡﻦ اﻟِّﺬ ْيَ ﻳـ ﺄﺘََُﺛـﱠﺮ صَ وُ َﻫﻮ اﻟﺘﱠَﺪ ُﻳﱡﻦ ﱡْ ََﻛ َوﺸَﻔ ْﺖ َﻫِ ِﺬﻩ اﻟ ﱢﺪ ََاﺳرﺔَُﻋْﻦ َﻧـ ِْعﻮاﻟﺘﱠَﺪﻳﱡِﻦ ْاﳋﺎَ ِ اﳉﺎَﻧِ ِﺐ ْاﻻِ ْﺘِﺟَﻤﺎﻋِ ﱢﻲَ واﻟ ﱢﺪِﻳﲏﱢْ َﻋﻠَﻰ َْﻧـﻮَ ْﻋﲔِ ِﻣَﻦ اﻟﻨﱠﻈْ ِةَ ﺮاﻟ ﱢﺪﻳ ِْﻨِﻴﱠﺔ َ ،و ﺎﳘَُ ﺎﺋِﺞ اﻟْﺒ َْﺤ ِﺚ ِﰲ ْ ﺑِ ْﺎﻷُْﺳ ْﻄُﻮ ِةََ.رﺗوـَُﺆﱢُﺛـﺮ َﻧـﺘَ ُ ﺼﻲﺗـَُ ﺒـﱢُﺮر ﻴ ْﻧَﺘَِﺠﺔُ َﻫِ ِﺬﻩ اﻟ ﱢﺪ ََاﺳِرﺔ َﻋَﻤﻠِﻴﱠﺔَ ﺎﰲ ّ َ .وِﻋ َﻨْﺪ اﻟَْﻤ ْﺬَﻫ ِﺐ اﻟﻨﱠ ﱢّ ﺎﺻِﺪّي ﺗَْﳜِﺎرّﻲ َﺛـَِﻘ ﺼﻲ ﻇَِﺎﻫ ِّﺮي َ َوﻣَﻘ ِ ﻧَ ﱢّ ﺎتِﱵ ْاﻟﱠ َ ﺑـﺣ َ ََﻬﺎرﺎ َﻫ َﺬا اﻟَْﻤ ْﺬَﻫ ُﺐ .أَﱠﻣﺎ اَﻟَْﻌﻮُام َﻓـﻴـْﻌ ِﺘَْﱪوَُن ﻴ ْﻧَﺘَِﺠﺔَ َﻫِﺬِﻩ اﻟ ﱢﺪ ََاﺳِرﺔ ﺑ ُْﺸ َىﺮ ْﳍَُﻢِ ،ﻷَﻧـﱠُﻬْﻢ اﳋُ َاﻓَﺮِ ﺎﻓِﻴﱠ . ﺴﺘـ ًﻨَﺪاَ و َْﺷﺮِﻋﺔًﻴﱠ َﺛـَﻘ ﺔً ﺎﳍ اﻟ ﱢﺪﻳ ِْﻨِﻴﱠﺔ ،ﻴَ ْﺣ ُﺚ َ َﺟُوْﺪواُ ﻣْ َ َ َﺟُوْﺪوا َﺗـْ ْﱪِﻳـ ا ًِ ﺮﻷََْﻋﻤ ِِْﻢ ﺐ َﻋﻠَﻰ ْﻧَﻴﺘَِﺠِﺔ َﻫِ ِﺬﻩ اﻟ َﱢﺪر َاﺳِﺔ ِﻣْﻦ ِْوﺟَﻬٍﺔ أُْﺧ َىﺮَ :ﺗـْﻘ ِﻮﻳﱠﺔُ ﻧَﻈَ ِﺮﻳﱠﺔ ِْﻣﺮِﺳﻴﺎَ إِﻴﻟَِِﺎد ْيَ َ ،وﺑـﻴ َْاﻧِﺮﺲ ْﻟَﻮ ﻳـَ َوَﺘـ ﺗﱠَُﺮ ﲪﻦ َ ،و ﱠَُﳏﻤ ْﺪ ﺠﻤﻮن َﻓـ ﻳُْﺪ،ﺮ َ وﺑ ﱠَﺴ ْﺎم ِﻃﱢﱯ َ ،وﻓَ ْﻀُﻞ ﱠاﻟﺮ َْْ ﺳﻜْﻲَ ،ﻴوْﻟِِﻔْﻲ ِﺳْﺘـ ْ َاوﺮ سََْ،ﺟوﻮز ِﻳرْ ِْﺘﺰﻳﺮ َ ،وﻴِْﺳ َ ْ ﺎﻟِْﻨـﻮ ِ َ ﻣ ْ ﻴُـ ﻣﱵ ََﻛ و ْلﺎرَ ﻣْﺎركََ .ﻛ َﺬوﻟَِﻚ ا ِﻧَْﺘِﻘ ٌﺎد أَ ُْﻛﻮرنَ .وﺗَْﻴﻀْﻌِ ُﻒ ﻧَﻈَ ِﺮﻳﱠﺔ ْﻴإِرْﻧِﺲ َﻛ ِﺎﺳْﻳﲑِْ ﺮَ َ ،وﻣْﺎر ك ِﻳوِْﱪ َ ،وْأَو ْﻏُﻮس ُْﻛﻮ ِ َﻋﻠَﻰ أ ِْيﰊْ َْﺗـﻴـْﻠُﻮر.
