By Rifki Rosyad
This learn provides the modern Islamic resurgence stream between adolescents in Bandung Indonesia, targeting its emergence, improvement and routinisation. It strains different factors and stipulations that contributed to the emergence of the flow. It additionally attempts to provide an explanation for how and why kids (students specifically) flip to Islam, and the way the move is organised and constructed between scholars. ultimately, it examines inner adjustments between a variety of Islamic teams as responses to social, political and cultural changes.** [C:\Users\Microsoft\Documents\Calibre Library]
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Additional resources for A quest for true Islam: a study of the Islamic resurgence movement among the youth in Bandung, Indonesia Islam in southeast Asia series
4 Islam: The Only Alternative Basically, the core of Islamic teachings developed by the Islamic resurgence movement is similar to other Islamic groups. Their teachings are based on similar sources, ie. Quran and Sunnah (tradition of the Prophet). The differences are tied to the way they approach Islam. These differences result in various religious views, such as reformist, modernist, traditionalist, and fundamentalist (Aziz 1989:236). According to one informant, Muslims' view of Islam was deeply influenced by Snouck Hurgronje, who tried to restrict Islam to a ‘the mosque religion’ (agama mesjid) and deny its social and political life (cf.
In the middle of 1972, because of student enthusiasm for his teaching, he proposed a special Islamic course, organised during the semester holidays. 21 The participants were limited to 40 students, and they had to pass an interview. Through this interview Imaduddin tried to select students who were not only clever but also had leadership talent. It was expected that after the course they would become the pioneers of the dakwah movement on university campuses. The course ended with tahajud (anoptional midnight prayer) and bai'ah (oath)22 together before dawn (subuh).
In 1953 he found Bandung and especially ITB a secular place. He found it difficult to find any mosque around the institute. The closest mosque was about three kilometres away. Before 1957, when Sukarno threw the Dutch out, almost all lecturers and professors in the institute were Dutch, and most of the lectures were presented in English. On his first Friday, Imaduddin was shocked by the fact that some classes took place during prayer time. Since he was brought up in a strict Muslim family, absence from Friday prayer in the mosque was quite a mental shock for Imaduddin.