() 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 ยท. Ghazwul FIKRI’s photo. Like Comment. See All. Photos. Image may contain: text. Image may contain: one or.

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In sheer volume and impact, Islamist discourse now dwarfed the liberal, pluralist discourse that had been almost hegemonic during the New Order.

Al Ghazwul Fikri by Eliza Riviera Rachmawati Jasin on Prezi

Politically, however, the movement is a strong supporter of the jihads of oppressed Muslims Ridwan ; van Bruinessen The Modernization of Islam in Indonesia: 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.

An NGO in Cirebon affiliated with the NU, Fahmina, sent activists to the village to form a protective ring around the mosque and give moral support to the villagers. Membedah Jaringan Islam Jihadi di Indonesia. A perusal of relevant journals may yet show up earlier usage of the term in the late s, but these are the books one finds often quoted by later Indonesian authors. The Madrasa in Asia: Political Activism and Transnational Linkages.

The Arab people are facing a new crusade from the West, different from the earlier two. It is undoubtedly true that the numbers of Indonesians travelling abroad firi dramatically increased during the past few decades and that the flows of goods and ideas from the Middle East as well as the West and from other regions Martin van Bruinessen, Ghazwul fikri or Arabization?

As elsewhere, in Cirebon these new movements have had some success in converting abangan, nominal Muslims adhering to syncretistic beliefs and practices, to their worldview. His popularity and influence were much resented by those Muslims who were convinced that Islam and secularism do not go together and who thought that he betrayed the ideals of the struggle to make Indonesia a more Islamic gazwul and state.


Some final observations Those Indonesian Muslims who perceive dangerous trends of either Westernization or Arabization in the religious views and practices of their Muslim compatriots, as alternative or perhaps concomitant consequences of globalization, will have no difficulty pointing out developments that seem to confirm their analysis.

He told me proudly about his son, who studied at the famous Agricultural Institute of Bogor and who was a very serious young man.

Muslims have always looked towards Mecca and Medina as the prestigious heartland, and many travelled there not only to fulfil a religious obligation but to gain spiritual power and prestige.

In the Middle East, the concept of al-ghazw al-fikri appears to have gained currency following the Arab defeat in the Israeli-Arab war ofand to be closely associated with the search for Arab dikri.

The government relied on these institutes to create a class of 8 The incorporation into the British Empire gave Malaya an orientation towards India that was to endure long after independence. Suharto co-opted many of his former Islamist critics through a number of symbolic pro-Islamic gestures, and within the armed forces a faction emerged that patronized Islamist groups.

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: Cornell Southeast Asia Program, http: Like the colonial administration, networks of Muslim learning and trade transcended ethnic boundaries; for both, moreover, the Malay language, with its numerous Arabic loanwords, was the preferred medium of communication.

Ghazwul fikri or Arabization? Indonesian Muslim responses to globalization

This is not a region where one would expect the above-mentioned transnational Islamic movements to find a natural following. Most of these were at some time connected with ghazqul DDII and modelled themselves to some extent on the Muslim Brotherhood or the Hizb ut-Tahrir, the other major transnational Islamist movement.


Once they returned to Indonesia, the veterans spread information about the conflict by word of mouth and through semi-legal print publications.

The Arabs can only win the struggle for survival as a civilization when they hold on to the authentic core of that tikri, namely Islam, and do not allow their minds to be invaded by alien ideas and foreign ideologies. Both, moreover, were vocal defenders of the specifically Indonesian expressions of Islam and the rights of religious minorities. As some critics were quick to point out, the very notion of ghazwul fikri also represented a cultural invasion, though not from the West, and they questioned why authenticity should be sought in an Arabian version of Islam.

Ghazwul fikri or Arabization? Indonesian Muslim responses to globalization

fukri It is one of the few available options for cosmopolitanism and a deliberate jump into modernity, however anti-modernist the movement as such may be.

Besides the still dominant liberal Muslim voices, Islamist and fundamentalist voices were empowered and became entrenched in various institutions.

McGill continued to train Indonesian Muslim scholars in the following decades. Upon their return, they often attempted to reform local religious practices and bring them more in line with what they had witnessed in Arabia.

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. Both sent envoys to the Netherlands Indies, leading to a lasting presence of the Ahmadiyah in Indonesia. Masyumi leader Mohamad Natsir had been jailed under Sukarno and was released from prison soon after Suharto took over.