Academic literature on the topic 'Jamaat al-ikhwan'

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Journal articles on the topic "Jamaat al-ikhwan"

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Faizin, Khoirul. "Fundamentalisme dan Gerakan Radikal Islam Kontemporer di Indonesia (Menelisik Genealogi, Ideologi, dan Target Gerakan)." Refleksi 14, no. 2 (2018): 165–88. http://dx.doi.org/10.15408/ref.v14i2.10175.

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Kelompok Islam fundamentalis (seringkali) dianggap sebagaipihak yang paling bertanggungjawab atas beragam peristiwa berdarah diberbagai belahan dunia, termasuk di Indonesia. Di negara-negara TimurTengah, gerakan radikalisme Islam telah berakar-urat dan memiliki sejarahyang cukup panjang. Akan tetapi, dalam hal genealoginya, ada yangmenegaskan bahwa Islam radikal berasal dari dua organisasi keagamaan,yakni kelompok al-Ikhwan al-Muslimin (Hasan al-Banna [1906-1949],Mesir) dan Jamaat-i Islami (Abū al-A‘lā al-Mawdūdī [1903-1979],Pakistan). Dari keduanyalah (kemudian) beranak-pinak menjadigerakan-g
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Ali, Jan Ashik, and Elisa Orofino. "Islamic Revivalist Movements in the Modern World: An Analysis of Al-Ikhwan al-Muslimun, Tabligh Jama’at, and Hizb ut-Tahrir." Journal for the Academic Study of Religion 31, no. 1 (2018): 27–54. http://dx.doi.org/10.1558/jasr.35051.

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3

Koshul, Basit B. "Western Domination and Political Islam." American Journal of Islam and Society 12, no. 4 (1995): 564–66. http://dx.doi.org/10.35632/ajis.v12i4.2358.

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The first two decades of the twentieth century saw the direct or indirectcolonization of the Muslim world by various western countrie , thusrepresenting one of the bleakest periods of Muslim history. In the interwaryears some rays of hope emerged in the Muslim world with thelaunching of various independence movements. This period also saw therise to prominence of two Islamic movements that were to have a majorinfluence on the Islamic response to the western challenge for the rest ofthe century: the Ikhwan al Muslimum in Egypt and the Jama'at-i Islam1in the Inda-Pakistani subcontinent. The soci
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4

Cantori, Louis J. "The Islamic Movement in Egypt." American Journal of Islam and Society 13, no. 4 (1996): 571–72. http://dx.doi.org/10.35632/ajis.v13i4.2288.

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The author of this book is a member of the Egyptian diplomatic servicewith a Ph.D. from the University of Geneva. This study employs carefullydefined concepts, the most important one being Islamism as the politicizationof Islamic symbols. In addition, however, he defines the boundarybetween the internal world of perceptions and the external world that isbeing perceived as the ummah. In so doing, the author logically raises thequestion of the universalism of Islam and the particularism of Egyptiannationalist foreign policy perceptions. It is this carefulness that allows theauthor to tell the st
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5

Büyükkara, Mehmet Ali. "Selefiliğin Yakın Tarihinden Önemli Bir Yaprak: Yeni Bilgiler Işığında Cuheymân El-Uteybî ve Cemaati." Marife 9, no. 3 (2009): 21–46. https://doi.org/10.5281/zenodo.3344084.

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Selefi cemaat lideri ve eylem adamı Cuheymân el-Uteybî'nin 15. hicrî asrın ilk günlerine rastlayan 1979 Kasım ayındaki Mescid-i Haram işgali, geçen yüzyılda müslümanları ilgilendiren en önemli olaylardan birisidir. Bu olay ve arka planı daha önce Türkçede iki ayrı araştırmanın konusu olmuş; biri akademik usûl ve üsluba uygun olarak, diğeri de popüler gayelerle serbest bir dil ile hazırlanıp yazılan ve 2004 ile 2005 yıllarında yayımlanan bu çalışmalarda konu derinlemesine değerlendirilmiştir. Fakat özellikle 2007 yılında çıkan iki yeni çalışma, Cuheymân hadisesinin tekrar ele alınması zaruretin
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Elisa, Orofino. "The Appeal of Vocal Islamism in the West: The Case of Hizb ut-Tahrir vis-à-vis Its Competitors." International Journal of Business, Human and Social Sciences 12.0, no. 7 (2019). https://doi.org/10.5281/zenodo.3346726.

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Islamism is a very debated topic in the West but almost exclusively explored in its violent forms. Nevertheless, a number of “vocal radical Islamist” groups exist in the West and legally operate because of their non-violent nature. Vocal radicals continually inspire individuals and lead them towards specific goals and priorities, sometimes even towards violence. This paper uses the long-living group Hizb ut-Tahrir (HT) to explore the elements that make the organization appealing to segments of Muslim community in the West. This paper uses three agency variables - reflexive monitori
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Yahya, Muhammad Arif. "Kewaspadaan Terhadap Agenda Musuh Islam Dalam Gerakan Dakwah: Perbincangan Hadith Berkaitan Dalam Karya Sayyid Muhammad Nuh." Journal Of Hadith Studies, December 29, 2018. https://doi.org/10.33102/johs.v3i2.51.

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Strategi di dalam menggerakkan dakwah melalui gerakan Islam memerlukan perancangan yang menyeluruh termasuk kewaspadaan terhadap agenda musuh Islam. Gerak kerja dakwah bukan hanya membangunkan potensi ahli melalui proses tarbiyah yang dijalankan, malahan perkara yang boleh merosakkan matlamat dan objektif dakwah termasuk agenda musuh-musuh Islam ini. Kajian ini bertujuan melihat huraian hadith yang dikemukakan oleh Sayyid Muhammad Nuh yang menyentuh isu kewaspadaan terhadap agenda musuh Islam ini. Karya-karya beliau yang dipilih iaitu Tawjihat Nabawiyyah ‘ala al-Tariq, Afat ala al-Tariq dan
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Books on the topic "Jamaat al-ikhwan"

1

Ashraf, Ḥusayn. Maʻa al-Ikhwān: Ḥiwār la-hu ḍifāf. Dār al-Hilāl, 2008.

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2

Ṣāliḥ, Muḥsin Muḥammad. al-Ikhwan al-Muslimun al-Filastiniyun: Al-tanzim al-Filastini - Qita Ghazzah, 1949-1967. Markaz al-Zaytunah lil-Dirasat wa-al-Istisharat, 2020.

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3

Johnson, Ian. A mosque in Munich: Nazis, the CIA, and the Muslim brotherhood in the West. Houghton Mifflin Harcourt, 2010.

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4

Qaradawi, Yusuf. al-Ikhwan al-Muslimun: 70 aman fi al-dawah wa-al-tarbiyah wa-al-jihad : Bi-munasabat murur sabin aman ala tasis Jamaat al-Ikhwan al-Muslimin wa-khamsin ... istishhad muassis al-Jamaah Hasan al-Banna. Maktabat Wahbah, 1999.

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5

Mubarak, Hisham. al-Irhabiyun qadimun!: Dirasah muqaranah bayna mawqif al-Ikhwan al-Muslimin, wa-jamaat al-jihad min qadiyat al-unf, 1928-1994. Markaz al-Mahrusah lil-Nashr wa-al-Khidmat al-Suhufiyah, 1995.

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6

Mawsuat tanzimat al-unf al-dini fi Misr (1928-2018): Al-tahqiqat al-sirriyah al-kamilah maa al-Ikhwan wa-al-jamaat al-musallahah. Dar al-Urubah lil-Dirasat al-Tarikhiyah, 2021.

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7

Ibrahim, Hasanayn Tawfiq. al-Dawr al-siyasi li-Jamaat al-Ikhwan al-Muslimin fi zill al-taaddudiyah al-siyasiyah al-muqayyadah fi Misr: Dirasah fi al-mumarasah al-siyasiyah, 1984-1990. Markaz al-Mahrusah lil-Buhuth wa-al-Tadrib wa-al-Nashr, 1996.

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8

al-Isad, Muhammad Abu. al-Saudiyah wa-al-Ikhwan al-Muslimun. Markaz al-Dirasat wa-al-Malumat al-Qanuniyah li-Huquq al-Insan, 1996.

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9

Radical Islam: In Egypt And Jordan. Sussex Academic Press, 2005.

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Radical Islam: In Egypt And Jordan. Sussex Academic Pr, 2005.

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Book chapters on the topic "Jamaat al-ikhwan"

1

Poston, Larry. "Hasan al-Bannā‘ and Abul A‘lā Mawdūdī Pioneers of Modern Islamic Pietism." In Islamic Da‘wah in the West. Oxford University PressNew York, NY, 1992. http://dx.doi.org/10.1093/oso/9780195072273.003.0005.

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Abstract The offensive-activist Muslims resident in North America have not developed their missiological orientation in a vacuum. The majority of them adopted an internal-personal methodology traceable to two movements in the Muslim world which, despite the fact that they originated and evolved in different countries, display notable similarities in matters of ideology and praxis. The first of these movements was institutionalized in the organization known as al-Ikhwan al-Muslimun (the Muslim Brothers) and was founded by the Egyptian Hasan al-Banna’ (1906-1949). The second movement took form i
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