By Rifki Rosyad
This research offers the modern Islamic resurgence circulation between youth in Bandung Indonesia, targeting its emergence, improvement and routinisation. It lines different factors and prerequisites that contributed to the emergence of the stream. It additionally attempts to give an explanation for how and why kids (students particularly) flip to Islam, and the way the stream is organised and built between scholars. eventually, it examines inner alterations between quite a few Islamic teams as responses to social, political and cultural changes.** [C:\Users\Microsoft\Documents\Calibre Library]
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Muslims at present fight to reconcile noticeably various units of social norms and legislation (including these derived from Islam, in addition to modern principles approximately gender equality and legislations) in Indonesia, the world's biggest Muslim-majority kingdom. John Bowen explores their go through archival and ethnographic learn and interviews with nationwide spiritual and felony figures.
Translated from French.
Reprint. initially released: London : Allen & Unwin, 1969.
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Extra info for A quest for true Islam: a study of the Islamic resurgence movement among the youth in Bandung, Indonesia Islam in southeast Asia series
Suminto 1985:122 and Samson 1972:229–30). Islam, in the view of young Muslim activists, for a long time has been misunderstood by Muslims, and because of this misunderstanding, Islam has been mocked and humiliated by other powers. Islam, in Mohammad Abduh's6 term, “has been covered up by Muslims” (al-Islamu mahjubun bi al-Muslimin). I found there was a general dissatisfaction among important figures of the movement with the concept of Islam offered by previous ulama and mainstream Islam. Moreover, some ulama in the view of young Muslims were afraid to explain the ‘true Islam’.
This happened every Friday. 18 He became inspired by the idea of having a mosque close to the campus (Naipaul 1981:347) 17 It means the party of Allah, a military unit for the Muslim youth, established by the Japanese at the end of 1944. Ulamas and Muslim leaders also established Sabilillah (the way of Allah) which acted as the main body and protector for Hizbullah. From the Japanese point of view, it was a strategy to defeat the alliesu, and a realisation of Nippon's Islamic Grass roots Policy (Benda 1958:134).
In Pakistan, for example, the Islamic movement demanded the application of Islamic law, whereas in Sudan, in the Southern Philippines, and in Kashmir, Islamic movements demanded an Islamic state and full autonomy. To establish an Islamic state and a more Islamic identity, Muslim activists believed they had to prepare the Muslim ummat so they could accept Islam as their law. Furthermore, this preparation process could only be achieved through jihad 12 (endeavour, holy war) and dakwah 13 (proselytisation).