Sejarah Ikhwanul Muslimin

Michelle Paison

Kami di Barat !nd itu dimengerti bahwa ide-ide teologis masih dalam”ame pikiran manusia, stirring up messianic passions that can leave societies in ruin. We had assumed that this was no longer possible,that human beings had learned to separate religious questions from political ones, bahwa teologi politik meninggal di abad 16h Eropa. Kami tidak wrong.1Islam tidak lagi eksklusif agama, but an ideology that provides a total framework for all aspects of political, social, ekonomis, and cultural life in the Muslim world. Although Islam has continuously demonstrated the theme of resurgence throughout its history in response to the internal and external forces that challenge Muslim faith and society, the assertion of Islamism has strongly reemerged. Discontent is evident through the gradual movement towards Islamist ideology, whether or not the idea ofIslam strongly resonates among the populous. Individuals, despondentfrom the suppression of alternatives from oppressive regimes, look towards change. Organizations, seperti Ikhwanul Muslimin di Mesir, memberikan contoh yang jelas dari tren yang lebih besar berkembang di seluruh wilayah tersebut yang Timur Tengah dan Afrika Utara. #e kekuasaan politik dan sosial di”uenceheld oleh Ikhwanul mengkapitalisasi pada Republik Arab Mesir failureto mendukung rakyatnya. Selanjutnya dissatis yang!Populasi ed berubah menjadi sebuah gerakan yang memiliki kemampuan untuk memberikan layanan yang diperlukan untuk kelangsungan hidup;Islamisme. #meningkat pembangunan adalah mendorong moderat, mainstream Islam into the realm of radicalism through means of desperation.Part of the emergence of neorevivalism, Ikhwanul Muslimin,established by Hassan al-Banna in 1928, saw the Islamic community at a critical crossroads and insisted that Muslims would !nd strength in the totalself-su$ciency of Islam.

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Filed Under: MesirFeatureIkhwanul MusliminPalestinaStudi & PenelitianTurkiAmerika Serikat & Eropa

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