Himpunan Risalah Hassan Al Banna. 58 likes. Book. Himpunan risalah Imam Hasan Al-Banna. Front Cover. Ḥasan Bannā. Pustaka Salam Sdn Bhd, – Islam – pages. Himpunan Risalah yang disampaikan secara lisan oleh Pengasan Ikhwan Al- Muslimin As-Syahid Hassan Al-Banna. Majmu’atu Risail.
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Both the Mecca and Cairo groups then established two outstanding hzsan different Islamic organizations, Nahdlatul Ulama and Muhammadiyah, each with its own distinctive membership in Indonesia. Another and less important contact was through formal interaction within academic encounters.
Majmu’atu Risail – Hassan Al-Banna
rixalah Some Indonesian students attended religious public gatherings led by Muslim Brothers activists but these were not specifically designated as Brothers activities. Reimagining the Umma London and New York: The interactive form means that both the sender and receiver assume an active role, so that the spread of ideas takes place through interpersonal relations, whilst the imitative form means that the source of the idea takes no active part, but rather the receiver imitates the haan through indirect contact.
It is also understandable that the Sufi nature of the Muslim Brothers would develop this risaalh of interaction. During the national revolution to defend independence, in some Banma delegations including Syahrir and Agus Salim were assigned to meet the chairman of the Society of the Muslim Brothers, Hasan al-Banna on an Indonesian government mission to thank to him and the Egyptian people for their support. In there were students and in this increased significantly to Some of them have also gone through lengthy training in Salafi doctrines either in the Saudi universities or their associates.
Thus it is better to seek the personal framework of diffusion and processes of emulation in which religious movements and events of the Middle East may encourage similar risakah in other countries.
A feeling of disillusionment towards the government inclined many young Muslims to study in Egypt in order to avoid further repression. Islam was not confined within a practice nor narrowed into political activism.
His father owned a traditionalist pesantren in Banten that was affiliated with Masyumi.
Dawam Rahardjo, foreword to Islam Garda Depan: I developed my new profession by transferring these new ideas to Indonesia. It was understandable that during the s and s resistance to the ideas of renewal Islam represented the dominant face of Indonesian students in Egypt. Since the s, the Saudi government has expanded its role in sponsoring religious activities by establishing and building Islamic centres and educational institutions.
Himpunan risalah Imam Hasan Al-Banna – Ḥasan Bannā – Google Books
The era of s and s signified the encounter of Indonesian Muslims with new transnational movements. They are very much involved in expanding the membership of the movement albeit with little public recognition and represent the largest group within the movement.
Moreover, the strategic position of the Middle East, particularly Saudi Arabia, in providing services for the study of Islam and the yearly international religious pilgrimage of the Hajj strengthens bqnna credentials as the safeguard and true example of Islamic practice and inspiration.
When I first arrived in Riyadh I had no idea about Islamic thought. Yet his interaction with the leaders of the ikhwan for about 5 years during his study at al-Azhar changed his thoughts about Islam.
The committee had become a risxlah vehicle for Soemargono in developing ties with certain military figures. The third generation was that of the s and s, who were attracted to fundamentalist ideas.
From the 17 th through the 19 th centuries, bbanna prominent religious leaders and scholars in Indonesia studied under the supervision of the great ulama in Mecca. They serve as intermediaries and as receivers in the diffusion process as well. It should also be noted that the aal contact between Indonesian students and Egyptian Muslim Brothers occurred in Arabia – not in Egypt, where the movement was born.
The fact that the influential modernist figure, Muhammad Abduh, was a prominent scholar who became Rector of al-Azhar, as well as Grand Mufti, meant that most Indonesian students who studied in Egypt took their inspiration from him. However, eisalah relationship of Indonesian ikhwan with modernist figures does not automatically guarantee their support of modernist organizations in political games.
In fact, the Islamisation process in some areas of Indonesia was initiated by government agents, in particular the ruling party, Golongan Karya Golkar.
The Iranian Revolution contested the fundamental issue of the legitimacy of the Saud monarchy. The structure of halaqah permits an intensive and deep contact between the teacher murabbi and the students mutarabbiusually in the form of an informal meeting between the murabbi and pupils. If before the s Indonesian Muslims, students in bamna, only read the literature of the Muslim Brothers, after the arrival home of the Middle East graduates they were able to interact directly with its activists.
In it was able to build a permanent office in Surakarta, Central Java, and started hipunan publish more general books, though still related to Islamic topics. Interestingly, he also predicted the emergence of political representation by various Indonesian Muslim groups.