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 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. They were known for their devotion, knowledge and humility. Despite the fact that the numbers of Indonesian students in Egypt have continuously increased, contemporary Islam in Indonesia is characterised predominantly by the emergence of movements built on strong relations with Saudi patrons.
The creation of more solid and dedicated cadres became more important than drawing loose popular support.
Although Ahmad Dahlan, the founder of the organization, did not himself graduate from Cairo, he studied modernist thought during his stay in Mecca under the supervision of a great Mecca scholar, Ahmad Khatib, a follower of Abduh.
The theory of interpersonal contact is the best tool to demonstrate the relationship between the Egyptian and Indonesian Muslim Brothers. The Iranian Revolution contested the fundamental issue of himpuann legitimacy of the Saud monarchy.
The government initiated many Islamic activities and construction projects, such as activating missionary programs dakwah and building mosques and Islamic institutions. Because of the high reputation of Al-Azhar University and its scholars, many Indonesian Muslims received their degrees from universities in Egypt.
Every religious manifestation from these regions is highly esteemed by fellow Muslims outside Arabia, particularly in our case, Indonesia. This influence is best described in terms of three different generations. Rasyidi in discussion with Hasan al-Banna in Cairo in Direct contact between the Muslim Brothers activists and Indonesian students takes two different forms: Thus, when the Egyptian government suppressed many veterans of the Muslim Brothers, the Saudi government provided them with refuge.
Both the Mecca and Cairo groups then established two outstanding but different Islamic organizations, Nahdlatul Ulama and Muhammadiyah, each with its own distinctive membership in Indonesia.
This is because traditionalist ikhwan have not maintained their connections with NU leaders after joining Jemaah Tarbiyah. Nurmahmudi was appointed Minister of Forestry and Plantation in 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.
However, the relationship of Indonesian ikhwan with modernist figures does not hipunan guarantee their support of modernist organizations in political bannq.
In fact, the Islamisation process in some areas of Indonesia was initiated by government agents, in particular the ruling party, Golongan Karya Golkar.
Natsir in building contact with Middle Eastern leaders and organizations also succeeded in bringing more Indonesians to study in the Middle East.
Generally speaking, two channels mediate the process of religious hipunan As the first generation of Indonesian students abroad, it was they who would select, interpret and disseminate the ideas. In Junehe ran for election to mayor in the district of Depok.
This trend is also supported by the fact that hi,punan 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. Jemaah Tarbiyah has not tried to remove the influence of the Muslim Brothers; instead, its activists have sought to return to the original ideas of Hasan al-Banna as for guidance in their involvement in politics. 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 hzsan.
It is for this reason that the Indonesian graduates of Egyptian universities did not have a significant influence on the establishment of and the early development of the Jemaah Tarbiyah uasan in Indonesia.
Most Jemaah Tarbiyah cadres graduated from Egyptian universities after they had interacted with Muslim Brothers ideas in Indonesia beforehand. For instance, in uasan mids the Muslim Brothers influenced Indonesian Islam through printed media and through personal interaction.
In the case of the transfer of the religious authority of the Muslim Brothers, however direct contact jimpunan been considered the only authoritative way of passing on the chain of religious legitimacy. In initial contact, the role of Indonesian students was crucial as actors murabbi in the transmission process to Indonesia.
The fact that the Middle East was the birthplace of Islam guarantees its central role as a source of religious authority.
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. However, they also do not conceive the existence of the modernist organization as more significant than any others.
They were divided into two further groups: In the post Soeharto era a great deal of Islamic publishing has focussed on Muslim Brothers material.