() 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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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. The city has several modern universities, but none of these can compete with those of the big cities. Both sent envoys to the Netherlands Indies, leading to a lasting presence of the Ahmadiyah in Indonesia. The Malay Annals of Semarang and Cerbon. The talk of Arabization versus Westernization implicitly assumes an essentialized, homogenized Arab world, or an equally monolithic West, impinging upon a vulnerable and malleable Indonesian ummah.
Its leading members were not exclusively Salafi-oriented but included Islamist thinkers such as Maulana Maududi in Pakistan as well as several Sufis.
Ghazwul Fikri by Ahmad Faisal on Prezi
This is not a region where one would expect the above-mentioned transnational Islamic movements to find a natural following. Cendekiawan Ghazzwul Zaman Belanda: Once they returned to Indonesia, the veterans spread information about the conflict by word of mouth and through semi-legal print publications.
It was the Lahore missionaries who made a significant impact on Muslim reformism in Indonesia. See the discussion in HasanChapter 4. Remember me on this computer. Though some students may return from US universities as confirmed liberals and some gnazwul from Saudi universities may actively propagate a puritan, Salafi version of Islam, there are more than a few exceptions.
He urged upon his father the idea that as Indonesians they should be more conscious of their own, authentic values and find strength in their own traditions.
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 Muslim party Masyumi which in those years was the main pro-Western party.
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 Help Center Find new research papers in: Islamic and Other Visions c. Skip to main content. The government has done little or nothing to protect the religious freedom of these citizens and instead made gestures to accommodate radical Muslim demands; in fact, in a joint ministerial decree practically proscribed all Ahmadiyah activities.
This is perhaps not as surprising as ghazwjl seems at first sight.
Ghazwul fikri or Arabization? Indonesian Muslim responses to globalization
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 ideaswhich became a catch-all term to refer to various forms of Western cultural invasion: In fact, they may even have been more successful in recruiting former abangan to their ranks than youth with a prior religious education in Muhammadiyah or NU circles but the latter are definitely represented as well.
This was initially, I gather, a gesture of Third World solidarity in support of Arab nationalism. Indonesien am Ende des In the long run, the impact of the Iranian revolution was overshadowed by the Saudi reaction to it. The major centres of Islamic learning in South Asia, which exercised some influence in Malaysia, never attracted many Indonesian students.
In the aftermath of the Israeli-Arab war ofMohamad 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 Indonesia Latief 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.
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. There is no modern industry worth mentioning; the most 19 See the contributions by Najib Burhani and Martin van Bruinessen in: Middle East conflicts and their impact in Indonesia Indonesia never recognized the state of Israel.
However, as the definition of the conflict gradually changed — the ethnic conflict between Jews and Arabs became a national one pitting Palestinians against Israelis, and ultimately one between Muslim and Judeo-Christian civilization — Palestinian Arabs increasingly came to be seen as fellow Muslims, and anti- colonial solidarity was reframed as religious solidarity. They made clear that their support for the basic rights of the Ahmadiyah did not mean acceptance, or even just tolerance, of Ahmadi doctrines but rather the defence of an earlier status quo in which different faith communities left each other in peace.
Click here to sign up. The ghazeul madrasah of Deoband, and later the Maududi Institute in Lahore, have attracted significant numbers of Malaysian students and made a lasting impact on Muslim discourses in Malaysia; see the contributions by Noor Fahmina is a rather small NGO but it derives strength from its good connections with the major pesantrens of the region.
As elsewhere, in Cirebon these ghazwlu movements have had some success in converting abangan, nominal Muslims adhering to syncretistic beliefs and practices, to their worldview. Islam had come to Indonesia from various parts of Asia and in many different forms, but in the nineteenth century ghazwjl was Arab traders from Hadramaut and hajis, local men who had made the pilgrimage to Mecca, who were the most important cultural brokers.
The decree stopped short of actually banning the Ahmadiyah, as had been demanded by the Council of Ulama and various radical groups. The writings of the ideologists of the Iranian revolution, as observed above, reached Indonesia by way of the United States.
Perhaps some criticism was implied when he narrated his experiences in Saudi Arabia, where ghazwup Red Cross, because of its very name and flag, perpetually ran into problems and was accused of Christian proselytism. Moderation, interreligious understanding, bourgeois-liberal values, contextual interpretation of the Islamic sources and respect for local tradition are some of the core elements of this discourse.