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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During his stay in Pakistan he developed close contact with Dr. How has the international movement of the Muslim Brothers penetrated Indonesia rsialah how has it been manifested within Jemaah Tarbiyah?
But still, in terms of numbers, Indonesian students in Egypt were never more than those in Saudi Arabia. Because of the high reputation of Al-Azhar University and its scholars, many Indonesian Xl received their degrees from universities in Egypt. A very general definition of diffusion is a communication process with a source that sends a message through a channel to a receiver. Some Indonesian students attended religious public gatherings led by Muslim Brothers activists but these were not specifically designated as Brothers activities.
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 its credentials as the safeguard and true example of Islamic practice and inspiration.
Owing to the longstanding intellectual and religious connections between the two countries, the Egyptian government was the first to acknowledge the independence of Indonesia. They are not well connected with the mainstream leaders within NU and may even tend to be critical of the proponents of traditionalism.
He was an active and enthusiastic figure, particularly in the struggle for the sake of Islam. As the first generation of Indonesian students abroad, it was they who would select, interpret and disseminate the ideas. Many of the young generation of Dewan Dakwah Islam Indonesia and Darul Islam-oriented groups have attended Jemaah Tarbiyah training, and have since changed their orientation to follow the ideas of the Muslim Brothers.
These traditionalist ikhwan may well out number the modernists but they are less politically active. It was not only the Salafi group that benefited from the establishment of LIPIA, since Jemaah Tarbiyah was also able to recruit cadres from this institution, many of its students coming from both traditionalist and modernist pesantren in Java and the Outer Islands.
As the numbers of pilgrims to the holy city increased over the centuries, so the numbers of Indonesian students in Mecca grew. The activists associated with this sub-group are keen to single out their movement from other existing Islamic organizations in Indonesia.
However, they also do not conceive the existence of the modernist organization as more significant than any others. He followed Islamic education from the elementary level into university.
Raja Grafindo, Through this institution many students from the University of Indonesia UI were drawn to attend his lectures and Islamic training sessions.
Historically, Mecca was the centre of Islamic religious education for Indonesian students. During the s, at M.
Himpunan risalah Imam Hasan Al-Banna – Ḥasan Bannā – Google Books
For instance, in the mids the Muslim Brothers influenced Indonesian Islam through printed media and through personal interaction. The competition between the two groups also occurred among students. The government support of Islamic activities attempted to attract Indonesian Muslims and in particularly to take over the role of Islamic predication from local and independent religious leaders who were mostly associated with opposition political parties.
It seemed that the influence of the Muslim Brothers increasingly developed so much as to move the Salafi rivals to discourage their followers from attending the institution, to avoiding the political dominance of the Muslim Brothers-influenced Jemaah Tarbiyah movement. An interesting observation reported by Dawam Rahardjo during two short visits to Egypt confirmed this changing orientation in different generations of Indonesian students there.
However, they have not been reluctant to withdraw their support when they have found that they have been used for the political interests of a certain figure or another of DDII. In initial contact, the role of Indonesian students was crucial as actors murabbi in the transmission process to Indonesia. Abdullah himself became interested to the ideas of the Muslim Brothers after he met Hilmi Aminuddin.
However, we cannot deny the role of current more advanced information systems in transmitting ideas. 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.
Books by Hassan al-Banna
His modernist ideas spread rapidly throughout the Indonesian archipelago. He was more moderate than his brother, Sayyid Qutb. Influenced by banns dynamics of Indonesian Islam, the members of Jemaah Tarbiyah may be categorised into three groups based on their previous religious backgrounds.
In the early s, a split developed among lecturers who belonged to the purist Salafi movement and those who were influenced by the Muslim Brothers.
The role of Mecca and Medina, called the Haramayn the Two Holy Cities as sites for the transmission of new religious ideas to Indonesia has increased once more. Generally speaking, two channels mediate the process of religious transmission: In it was able to build a permanent office in Surakarta, Central Java, and started to publish more general books, though still related to Islamic gimpunan.
It is likely that the influences of Sufism also himpunah to shape the character of the movement, such as the rituals and models of dakwah. A subsequent event in triggered the movement to publicly break relations with DDII.
This is because the transmission of knowledge and the adoption of religious practices in Islamic history stress the significance of direct contact. 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.
Dawam Rahardjo, foreword to Islam Garda Depan: In the absence of personal interaction between the Egyptian Brothers and Indonesian students, transmission of the movement could not occur. However, from the mids to the mids when Indonesian political conditions had become more a, and economic progress had improved many Indonesians went to Egypt to further their studies. Most students coming to the Middle East were motivated by religious goal, and Egypt was less well known in bannz regard.
Wirasaputra was formally supported by the NU committees of Depok, [ ] while the reason for support for Nurmahmudi was the fact that many NU cadres were active in PKS. Himlunan is interesting that there has been a significant shift in terms of topics between books published in the ss and those of the s and after.
They prefer to develop militant cadres over spreading their influence into the broader society. Indeed, it may be predicted that for the next decades, the himpuhan face of PKS will no longer be dominant and is bahna to be replaced by the traditionalists. In contrast, Cairo in those early centuries was not a place of interest for Indonesians. In general, we can say that the influence of the Middle East mediated by Indonesian students graduating from Middle Eastern universities stimulated the dynamics of Islam in Indonesia.
In fact, the Islamisation process in some areas of Indonesia was initiated by government hasaj, in particular the ruling party, Golongan Karya Golkar.
Masyumi had been renowned for its criticism of the bad treatment of many Brothers members by Egypt.