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This group is more interested in the spiritual aspects of Jemaah Tarbiyah and less in political and organisational issues.

himpunan risalah imam hasan al-banna

This trend is also supported by the fact that the transmission of the Muslim Brothers, both as a collection of particular ideas and as a movement, has been channelled by a mainstream and moderate type of activist. I am very familiar with the society of the Muslim Brothers, from A to Z. A feeling of disillusionment towards the government inclined many young Muslims to study in Egypt in order to avoid further repression. It is likely that the influences of Sufism also contributed to shape the character of the movement, such as the rituals and models of dakwah.

They serve as intermediaries and as receivers in the diffusion process as well. Another and less important contact was through formal interaction within academic encounters. More than graduate students, mainly from the State Islamic Religion Institute, Institute Agama Islam Negeri IAIN were sent by the Department of Religion to prestigious universities in the West, while only 50 students were sent to al-Azhar or other institutions in the Middle East to pursue undergraduate degrees in Islamic studies.

It should also be noted that the initial contact between Indonesian students and Egyptian Muslim Brothers occurred in Arabia – not in Egypt, where the movement was born. The dynamics of the socio-cultural milieu of Egypt is a major factor in generating influential students who have contributed to religious and political discourse after their return home to Indonesia.

Books by Hassan al-Banna

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. When his teacher returned from Egypt he brought more interesting ideas for carrying out dakwah but he did not initiate a Muslim Brothers movement. In Junebann ran for election to mayor in the district of Depok. 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.


Because of previous risalsh affiliations, they stem predominantly from the Indonesian rigid purification-oriented movement, Persatuan Islam Persis and the hardline branch of DDII. My analysis will focus on the process of interaction between Indonesian students abroad, as well as Indonesian Muslims at home, and the senders of ideas. When I first arrived in Riyadh I had no idea about Islamic thought. Most Jemaah Tarbiyah cadres vanna from Egyptian universities after they had interacted with Muslim Brothers ideas in Indonesia beforehand.

It seems that the Jemaah Tarbiyah networks throughout the outer regions of Indonesia have contributed hwsan great deal in distributing books and have become its important trusted agents. Through this institution many students from the University of Indonesia UI were drawn to attend his lectures and Islamic training sessions.

In some cases, they went initially only to perform the pilgrimage, but afterwards stayed on for some period of time to learn from the great Meccan scholars.

The structure of halaqah permits an intensive and deep contact between the teacher murabbi and the students mutarabbiusually in the hinpunan of an informal meeting between the murabbi and pupils.

They are not merely lay members but are active in the formal structural organization.

Bulan Bintang, Undoubtedly, before the establishment of its political party inJemaah Tarbiyah had developed close contact with modernist figures, so that the activists have been more familiar with modernist elites than with traditionalist leaders. However, during this era, rather than encouraging students of religion to study in the Middle Eastern countries, the government preferred to send its students to study in the West, such as in Canada or America.

He was also responsible for preparing the contents of the Saudi elementary schools curriculum. In the late s he went to Saudi Arabia to study. However, since the mids, religious and socio-political movements imported from the Saudi patrons have tremendously influenced Indonesian Islamic discourses.

They were divided into two further groups: The emergence of Saudi Arabia as a petrol-dollar power hkmpunan the s and the success of the Iranian revolution were key points in this development. Indonesian Muslims from various backgrounds revivalist, modernist and traditionalist have contributed to domesticating the international face of the Muslim Brothers into the more Indonesian Jemaah Tarbiyah.

During the s, at M.

For further details on this, see Azyumardi Azra, Haszn Reformis: For instance, in the mids the Muslim Brothers influenced Indonesian Islam through printed media and through personal interaction.


In the hassan of the transfer of the religious authority of the Muslim Brothers, however direct contact has been considered the only authoritative way of passing on the chain of religious legitimacy. Their involvement within the formation of the initial Jemaah Tarbiyah has led the movement towards more restricted and exclusive operations.

Usrah – Wikipedia Bahasa Melayu, ensiklopedia bebas

Roots of the Jemaah Tarbiyah Movement. But if Sufi movements usually do not pay much concern to political issues, the Muslim Brothers regard risaoah struggle as one of their ways of re-islamising society.

By the middle of the s, as a result of the Modernist movement in Egypt, the motivation of Indonesian students shifted from the religious to the political and ideological, and the centre of Islamic education too shifted from Mecca to Cairo.

To conclude, even though Jemaah Tarbiyah has been greatly influenced by the Muslim Brothers in Egypt, it has developed into an autonomous movement different from the central hasann.

They may interact intensively with the DDII activists and support their programs. The era of s and s signified the encounter of Indonesian Muslims with new transnational movements.

There are two kinds of channels: However, they also do not conceive the existence of the modernist organization as more significant than any others.

Majmu’atu Risail – Hassan Al-Banna by Imam As-Syahid Hassan Al-Banna on Apple Books

On many occasions, Wahid introduced him as a NU cadre to a number of pesantren, which they visited together. Universiti Malaya, The committee had become a political vehicle for Himpjnan in developing ties with certain military figures. During his stay in Pakistan he developed close contact with Dr. The modern and scientific approach rislah the Muslim Brothers scholars in Saudi attracted us, particular in organising a movement.

A subsequent event in triggered the movement to publicly break relations with DDII. Egypt, and in particular, Cairo is one of the central Islamic civilisations, where the struggle between traditionalism and modernism has taken place more dynamically than in other parts of the Islamic world, including Saudi Arabia.