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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The case of Nurmahmudi Ismail is an example of tension between Jemaah Tarbiyah and the traditionalist group.
himpunan risalah imam hasan al-banna
His father owned a traditionalist pesantren in Banten that was affiliated with Masyumi. Furthermore, the numbers of Indonesians studying in Egypt fluctuated during the stage from immediately post-Indonesian independence until the late s and was the result of domestic conflicts and civil strife in defending the nation from the aggression of the Dutch. However, since the s, as was witnessed by Rahardjo, students were more receptive toward the renewal movement, but still Islamist views gained popularity.
I became aware about Islam and its relation to the political, social and economic aspects of life. In terms of cultural and religious orientation, it is the activists of the Jemaah Tarbiyah from a traditionalist background that predominate in the movement. 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.
It was after the emergence of the Reformist movement led by Muhammad Abduh in the early years of the 20th century that the role of Egypt as a source of religious learning and political ideas for Muslims increased. Another and less important contact was through formal interaction within academic encounters. However, as a religious movement that still believes in the significance of conventional transmission through human encounter, all processes of transferring Islamic knowledge and religious authority still rely on direct interaction.
When his teacher returned from Egypt he brought more interesting ideas for carrying out dakwah but he did not initiate a Muslim Brothers movement. Owing to the longstanding intellectual and religious connections between the two countries, the Egyptian government was the first to acknowledge the independence of Indonesia. This is because the transmission of knowledge and the adoption of religious practices in Islamic history stress the significance of direct contact.
Because of the high reputation of Al-Azhar University and its scholars, many Indonesian Muslims received their degrees from universities in Egypt.
But if Sufi movements usually do not pay much concern to political issues, the Muslim Brothers regard political struggle as one of their ways of re-islamising society. In Junehe ran for election to mayor in the district of Depok. Even more frequent were students receiving financial support from mosques and charitable institutions in Egypt. In Java, inhis pupils established the Islamic organization of Muhammadiyah. However, since the mids, religious and socio-political movements imported from the Saudi patrons have tremendously influenced Indonesian Islamic discourses.
An examination of the backgrounds of Jemaah Tarbiyah activists, particularly the elite and key figures, reveals an obvious connection of the individuals with wider existing Islamic groups. On the whole, however, relations between Egyptian and Indonesian Muslims were more noticeable hasn Indonesian political independence in What attracted my mind was the establishment of political parties. The important role of actors in transmitting religious ideas is characterised by their movement from their original place to a foreign one, from Indonesia to Saudi Arabia, and their return to Indonesia to disseminate the new ideas they have gained from abroad.
In fact, there has been close contact and a mutual relationship between Indonesia and the countries of the Middle Yasan for centuries.
Hilmi himself was raised within a traditionalist background. The era of s and s signified the encounter of Indonesian Muslims with new transnational movements. In Egypt, however, it is unlikely that members of the Muslim Brothers conducted halaqah to any great extent. Since the s, the Saudi government has expanded its role in sponsoring religious activities by establishing and building Hazan centres and educational institutions.
The theory of interpersonal contact is the best tool to demonstrate the relationship between the Egyptian and Indonesian Muslim Brothers.
Most Jemaah Tarbiyah cadres graduated from Egyptian universities after they had interacted with Muslim Brothers ideas in Indonesia beforehand. Historically, Mecca was the centre of Islamic religious education for Indonesian students. 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 topics. However, they also do not conceive the existence of the modernist organization as more significant than any others.
It is also understandable that the Sufi nature of the Muslim Brothers would develop this kind of interaction. The government initiated many Islamic activities and construction projects, such as activating missionary programs dakwah and building mosques and Islamic institutions.
The current expansion of PKS in the general elections in regions once the strongholds of traditionalist organizations indicates their considerable contribution to the party, and this can only be expected to increase in the future.
Majmu’atu Risail – Hassan Al-Banna
Before the s most of the Muslim Brothers books translated into Indonesian dealt with the question of confronting Islamic ideals with non-Islamic ways of life but since then, risxlah typically consist of more structured fundamental ideas of Hasan al-Banna, the socio-political history of his movement, and the messages of its leaders.
He returned to Indonesia with a new orientation influenced by the Muslim Himpunann ideas. However, we cannot deny the role of current more advanced information systems in transmitting ideas. Therefore, the generation of Islamist-oriented groups, mainly represented by Risaalah, had strong roots among students in Egypt since the late s. 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.
Some Indonesian students attended religious public gatherings led by Muslim Brothers activists but these were not specifically designated as Brothers activities. Only students who were personally attracted to these teachers would seek closer contact. Khatib was of Indonesian descent, hailing from the Minangkabau region of Sumatra. During bana s, at M. Nonetheless, he could not answer when he was asked how he would formulise his struggle in a productive way. Thus, when the Egyptian government suppressed many veterans of the Muslim Brothers, the Saudi government provided them with refuge.
The development of the Muslim Brothers beyond home territory is clear evidence that the movement is a transnational phenomenon.
Strictly speaking, there are at least three important ideologues who have played a significant role in transferring and disseminating the ideas among young Muslims in Indonesia. The emergence of Saudi Arabia as a petrol-dollar power in the s and the success of the Iranian revolution were key points in this development.
Interestingly, he also predicted the emergence of political representation by various Indonesian Muslim groups.
They are not merely lay members but are active in the formal structural organization. However, from the mids to the mids when Indonesian political conditions had become more stable and economic progress had improved many Indonesians went to Egypt to further their studies.