A quest for true Islam: a study of the Islamic resurgence by Rifki Rosyad

By Rifki Rosyad

This research provides the modern Islamic resurgence stream between youth in Bandung Indonesia, concentrating on its emergence, improvement and routinisation. It lines different factors and stipulations that contributed to the emergence of the flow. It additionally attempts to give an explanation for how and why teens (students particularly) flip to Islam, and the way the flow is organised and constructed between scholars. eventually, it examines inner alterations between a variety of Islamic teams as responses to social, political and cultural changes.** [C:\Users\Microsoft\Documents\Calibre Library]

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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

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Therefore the aim of the training, i. e. to form cadres withthe qualities of faith and morals, combined with scientific and intellectual abilities was clear in the first stage of training (Aziz 1989:268–9). In 1979 the name of the training program was changed to Intensive Islamic Study (SII). On the one hand, this can be seen as a broadening of the program, in terms of target and time. On the other hand, this was the only way to keep the training going in the face of external pressure. 24 This is because the word Interview with Imaduddin, 8 March 1994.

Islam is self sufficient. This view leads to a total rejection of any other value systems, such as socialism, liberalism, communism, secularism and other ‘isms’. An informant said that valuesystems or ideologies other than Islam are regarded as a source of chaos and conflict within Muslim society. The world, including Muslim countries, was dominated by those powers. Behind all of this, he further said, was the Zionist10power, which was always hostile to Islam. The idea that Islam is a complete code of life also implies rejection of the division between the religious and non religious.

University and school mosques were different from public mosques. In terms of organisational structure, they were, directly or indirectly, attached to the universities or schools where they were located. Therefore the chiefs of the mosques could only be university staff or students, whereas in public mosques there was no such requirement. Moreover, on some campuses, religious activities were closely related to Islamic religion courses and were compulsory course components. The activities were specifically aimed at students and academic 1 An Indonesian Islamic fortnightly magazine; 11 July 1982.

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