() Miichi, Ken, Farouk, Omar (eds.), Southeast Asian Muslims in the era of globalization, pp. 61 – (Part of book). Download/Full Text. Open Access. In the s, discussions in circles of committed Muslims in Indonesia were enriched with the concept of ghazwul fikri (al-ghazw al-fikri, invasion of ideas). Ghazwul FIKRI updated their profile picture. April 3 ·. Ghazwul FIKRI’s photo. Like Comment. See All. Photos. Image may contain: text. Image may contain: one or.

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In the s, corresponding with the changing global conditions, democratic values and human rights, as well as a tendency towards Perennialist and Sufi thought became increasingly salient.

In the s, Salafis in Ghazwjl regularly requested fatwas from ulama based in Saudi Arabia or Yemen by telephoning friends studying there, who would then ask the question in person and phone back the answer.

fiiri A number of political activists affiliated with the DDII established an organization named KISDI Committee for Solidarity with the World of Islamwhich specialized in political rallies and demonstrations, in protest against Israeli policies and in support of Palestinian rights. It is one of the few available options for fikro and a deliberate jump into modernity, however anti-modernist the movement as such may be. This was initially, I gather, a gesture of Third World solidarity in support of Arab nationalism.

Since then, more raids have followed and the local authorities, feeling under pressure, fjkri down the Ahmadi mosques and forbade the Ahmadis to congregate for worship. The Arab people are facing a new crusade from the West, different from the earlier two. Skip to main content. Under the New Order their number rapidly expanded until every province had one.

I first thought that the son meant local knowledge and cultural practices and, like his father, wanted to reconnect with his Javanese roots, but Pak Dody explained his son meant a different set of authentic values and kept urging him to turn to Reformist Islam.

Islamic and Other Visions c. In Cirebon, such conversions have been taking place but never on a massive scale; relations between the large pesantren and the surrounding abangan environment have long been characterized by mutual hostility and distrust. Similarly, not all Indonesians studying ghxzwul Saudi Arabia or at the Fiki institute LIPIA in Jakarta became converted to Salafi views; among the graduates we find several of the most vocal liberal ghzawul progressive thinkers.

The PKS not only maintains connections with the Middle East but has also been careful to cultivate relations with Indonesian students abroad, in the West as well as the Arab world. The first Indonesians to pursue Islamic studies in Western academia, as early as the late s and s, were a handful of young men affiliated with the Reformist Hhazwul party Ghazwu, which in those years was the main pro-Western party.


In the aftermath of the Israeli-Arab war ofThazwul Natsir, the former chairman of the Masyumi party, visited Palestinian refugee camps, and upon his return to Indonesia told his countrymen how ashamed he had felt at seeing relief arriving from India and many other countries but not from Ghszwul Latief To my surprise, however, I found that gyazwul the new Islamist movements are well represented in Cirebon and have a considerable measure of local support.

Membedah Jaringan Islam Jihadi di Indonesia. He and other prominent Masyumi leaders were, however, not allowed to play a role in formal politics again, and the party remained banned.

IAIN graduates in the religious bureaucracy, in the religious courts and in education have proven to be a force of moderation and reason in the conflict-ridden years following the fall of the Suharto regime. Cantwell Smith had recently established as a centre for interreligious encounter.

The same is, mutatis mutandis, true of other cultures: The first intifada — marked a turning point, no doubt in part due to the availability and impact of televised images. The adoption of foreign ideas and practices has always been selective, and made in accordance with perceived local needs.

This was not entirely new: The once flourishing harbour of the capital city is a sleepy affair, as trade has been diverted away from the region.

Ghazwul Fikri by Ahmad Faisal on Prezi

Returning home on the weekends, they set up religious study groups at the secondary schools from which they themselves had graduated. Both sent envoys to the Netherlands Indies, leading to a lasting presence of the Ahmadiyah in Indonesia.

As has been observed elsewhere, once people break out of their geographical isolation and by trade and travel start interacting more intensively with more distant communities, the old local spirits are of little help to them and supernatural 20 The following paragraphs are based on my observations during a two-month period of field research in early and a number of shorter visits in the preceding years.

Like the battle cries of the anti-globalization movement, the term ghazwul fikri is itself a symptom of globalization. Cirebon is known for its distinctive and rich traditions in music, dance, batik and other art forms, as well as its colourful local adaptations of Islamic practices and the wide range of syncretistic mystical movements that emerged here. Critics were quick to point out that this concept was itself a symptom of another kind of cultural invasion. It remained very much an Indonesian movement, however, with Indonesian concerns and objectives restricted to Indonesia.


The New Order and its favoured Muslim discourses Indonesians who wished to increase their knowledge and understanding of Islam had traditionally spent periods under the guidance of prominent scholars in Mecca or at the Azhar in Cairo.

Pak Dody had grown up in the early years of Indonesian Independence and belonged to the last generation that had benefited from a Dutch school education. Cambridge University Press, pp.

Ghazwul fikri or Arabization? Indonesian Muslim responses to globalization

Relatively few of the cadre members of the Fkiri, but a larger proportion in the central leadership, have been educated in Saudi Arabia or elsewhere in the Arab world. This is perhaps not as surprising as it seems at first sight. After retirement, he had given in to his interest in the Javanese spiritual tradition and started practising meditation.

The liberal and tolerant attitudes displayed by the likes of Wahid and Madjid were decried as threats to genuine Islam, the unfortunate effects of globalization, an invasion of dangerous alien ideas: All three are the Indonesian branches of well-established transnational movements and fiiri allegiance to a leadership abroad PKS less so than the other two.

It was the Lahore missionaries who made a significant impact on Muslim reformism in Indonesia. On the Darul Islam movement and its later transformations, see Temby Foreign scholars were invited to teach at IAINs. This heritage is commonly ascribed to the sultanate of Cirebon, which merged Chinese, Indian and Arab influences with Javanese and Sundanese traditions into a new synthesis.

Around the same time, the Ahmadiyah also began to gain influence in the same circles, due to its English-language publications and the English- speaking missionaries it had sent from British India to Indonesia.

Ghazwul fikri or Arabization? Indonesian Muslim responses to globalization

Though some students may return from US universities as confirmed liberals and some graduates from Saudi universities may actively propagate a puritan, Salafi version of Islam, there are more than a few exceptions. Muslims and Democratization in Indonesia. The effects of such programmes are seldom exactly as hoped; and in fact, they may in some cases have the reverse effect.