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.

Author: Shakazahn Meztizil
Country: Iran
Language: English (Spanish)
Genre: Technology
Published (Last): 27 March 2009
Pages: 87
PDF File Size: 3.37 Mb
ePub File Size: 10.95 Mb
ISBN: 549-4-27420-934-8
Downloads: 48334
Price: Free* [*Free Regsitration Required]
Uploader: Yogore

Direct contact between the Muslim Brothers activists and Indonesian students takes two different forms: It seems that the Jemaah Tarbiyah networks throughout the outer regions of Indonesia have contributed a great deal in distributing books and have become its important trusted agents. But still, in terms of numbers, Indonesian students in Egypt were never more than those in Saudi Arabia. Influenced by the dynamics of Indonesian Islam, the members of Jemaah Tarbiyah may be categorised into three groups based on their previous religious backgrounds.

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. How has the shift of influence from Egypt to Saudi occurred? His father owned a traditionalist pesantren in Banten that was affiliated with Masyumi.

In only about 80 students studied in Cairo. 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.

himpunan risalah imam hasan al-banna by Salehan bin Ayub

I developed my new profession by transferring these new ideas to Indonesia. He was an active and enthusiastic figure, particularly in the struggle for the sake of Islam. 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.

However, since the mids, religious and socio-political movements imported from the Saudi patrons have tremendously influenced Indonesian Islamic discourses.

In Java, inhis pupils established the Islamic organization of Muhammadiyah. 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.

himpunan risalah imam hasan al-banna

In short, Indonesia-Middle East relations have had an impact on religious and intellectual developments. In addition, Rahmat Abdullah is also a leading figure in Jemaah Tarbiyah. Through this institution many students from the University of Indonesia UI were drawn to attend his lectures and Islamic training sessions. For further details on this, see Azyumardi Azra, Islam Reformis: Dinamika Intelektual dan Gerakan Jakarta: Second, the Middle East graduates who had had direct contact with the source of ideas returned to their home country to disseminate them further to their fellow Muslims.


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 movement.

How has the international movement of the Muslim Brothers penetrated Indonesia and how has it been manifested within Jemaah Tarbiyah? Interestingly, he also predicted the emergence of political representation by various Indonesian Muslim groups.

Majmu’atu Risail – Hassan Al-Banna

Abdullah himself was actively involved in PII. Hilmi Aminuddin is an influential figure in Jemaah Tarbiyah and currently chairman of the Hasn Assembly of PKS, who in the mid s established initial contact with the Muslim Brothers during his study in Saudi Arabia. He returned to Indonesia with a new orientation influenced by the Muslim Brothers ideas. 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, banja as in Canada or America.

Therefore, the generation of Islamist-oriented groups, mainly represented by PKS, had strong roots among students in Egypt since the late s.

They rsialah interact intensively with the DDII activists and support their programs.

Most PKS leading figures in this province have been dominated by activists of a revivalist group, in particular Persis. When I first arrived in Riyadh I had no idea about Islamic thought.

C. Transmission

Ramadhan al-Buti, a son in law of Hasan al-Banna. Uniquely, the Jemaah Tarbiyah members appointed their cadre from a NU background, Nurmahmudi Ismail, as first party president. Yet his interaction with the leaders of the ikhwan for about 5 years during his study at al-Azhar changed his thoughts about Islam.

Because of previous religious affiliations, they stem predominantly from the Indonesian rigid purification-oriented movement, Persatuan Islam Persis and the hardline branch of DDII. I met with its murshid am General GuideUmar Tilimsani. Masyumi had been renowned for its criticism of the bad treatment of many Brothers members by Egypt. 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 role of the rusalah country in transmitting religious and political influences is highly significant. Roots of the Jemaah Tarbiyah Movement. 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. The rationalist movement, initiated by Harun Nasution and followed by other liberal figures such as Abdurrahman Wahid, signified a different phase in Indonesian Islam.


I am very hikpunan with the society of the Muslim Brothers, from A to Z.

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. Of course, the teacher takes the role of the transmitter of ideas and the pupils are the receivers.

The modern and scientific approach of the Muslim Brothers scholars basan Saudi attracted us, particular in organising a movement. Even bamna modernist ikhwan have not dominated the membership of Jemaah Tarbiyah since the more active and vocal pioneers of modernism have been mostly attached to modernist groupsmembers of Jemaah Tarbiyah are also renowned as heirs of modernism.

In the case 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. The dynamics of the socio-cultural milieu of Egypt is a major factor in generating influential students who have contributed to religious and political risa,ah after their return home to Indonesia.

In the late s he went to Saudi Arabia to study. If before the s Indonesian Muslims, students in particular, 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.

They prefer to develop militant cadres over spreading their influence into the broader society. However, the hompunan of Indonesian ikhwan with modernist figures does not automatically guarantee their support of modernist bnana in political games.

The interaction of Indonesian students with ideas of the Muslim Brothers in Saudi Arabia persuaded them of the importance of a multi-dimensional struggle for Islam. This influence is best described in terms of three different generations.

During his stay in Pakistan he developed close contact with Dr.