() 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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Notions of cosmopolitanism and so-called universal values are not neutral and supra-civilizational, but they are the weapons used by one of the civilizations in its effort to dominate the others. Events and discussions taking place in Cairo were relayed to Indonesia by students at al-Azhar. Upon their return, they often attempted to reform local religious practices and bring them more in line with what they had witnessed in Arabia.

See Jabali and Jamhari ; Steenbrink In Cirebon, such conversions have been taking place but never on a massive scale; relations between the large pesantren and the surrounding abangan fikti have long been characterized by mutual hostility and distrust.

Ghazwul Fikri by Ahmad Faisal on Prezi

See the discussion in HasanChapter 4. Remember me on this computer. The rate of borrowing has increased, but cultures have never been passive recipients of what other cultures had to offer.

The former two movements sprang from student groups at several of the better Indonesian secular universities; a high proportion of their members and cadres are graduates from institutes of higher education in non-religious subjects. Cambridge University Press, pp.

Islamic and Other Visions c.

Ghazwul fikri or Arabization? Indonesian Muslim responses to globalization

Indonesian Muslim responses to globalisation. The Modernization of Islam in Indonesia: So-called Pasar Malay, the language of the market, used between Chinese middlemen and their indigenous customers, was quite different again and showed much less Arabic influence.

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.

Its leading members were not exclusively Ghazwjl but included Islamist thinkers such as Maulana Maududi in Pakistan as well as several Sufis.

In this sense they are significantly different from all earlier Indonesian Muslim organizations. 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. 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.


The Indonesians who ghazwyl the term and the accompanying worldview borrowed them lock, stock and barrel from Arab, and more specifically Egyptian, authors. There is no modern industry worth mentioning; the most 19 See the contributions by Najib Burhani and Martin van Bruinessen ghaawul The Arabs can only win the struggle for survival as a civilization when they hold on to the ghqzwul core of that civilization, namely Islam, and do not allow their minds to be invaded by alien ideas and foreign ideologies.

Ghazwul fikri or Arabization? Indonesian Muslim responses to globalization

State Institute of Islamic Tikri. 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. Besides the still dominant liberal Muslim voices, Islamist and fundamentalist voices were empowered and became entrenched in various institutions.

The Arab people are facing a new crusade from the West, different from the earlier two. Membedah Jaringan Islam Jihadi di Indonesia. All three are the Indonesian branches of well-established transnational movements and owe allegiance to a leadership abroad PKS less so than the other two. Both underestimate, however, the extent to which the borrowing of ideas from the West or from the contemporary Middle East is a process of active and selective appropriation and adaptation, just as Indonesian cultures have always appropriated elements of foreign cultures and incorporated them into a synthesis that has remained uniquely Indonesian.

Challenges for Mission in Early 21st Century. Some younger kiais also take an active role in this effort, such as Kiai Maman Imanulhaq of the pesantren Al-Mizan in Jatiwangi, where traditional arts have become part of the curriculum. 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. 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.

As a senior official of the Indonesian Red Cross, he had seen much of the world, was familiar with various foreign cultures and found it easy to socialize with Westerners. The increasing popularity of the term reflects increasing communication with the Arab Middle East.

More importantly, it made numerous grants available for study in Saudi Arabia. Chinese Muslims in Java in the 15th and 16th Centuries: Relatively few of the cadre members of the PKS, but a larger proportion in the central leadership, have been educated in Saudi Arabia or elsewhere in the Arab world.


The Rabita provided the DDII — or rather, Natsir personally, as well as some of the other contact persons; all relations were personalized — with funds for building mosques and training preachers. In sheer volume and impact, Islamist discourse now dwarfed the liberal, pluralist discourse that had been almost hegemonic during the New Order.

The effects of such programmes are seldom exactly as hoped; and in fact, they may in some cases have the reverse effect. Fahmina itself is dwarfed by the numbers that the radical Islamist groups in Cirebon can mobilize, but as long as it maintains its connections with the pesantrens, it will remain able to call upon the support of the much larger masses that are loyal to the kiais and the NU. Most of these were at some time connected with the DDII and modelled themselves to some extent on the Muslim Brotherhood or the Hizb ut-Tahrir, the other major transnational Islamist movement.

The iconic representative of this particular response, the prolific journalist Muhammad Jalal Kishk, wrote no less than four books with al-ghazw al-fikri in the title. Ajami places the discourse of al-ghazw al-fikri in the context of Arab soul-searching after the defeat ofand increasing disappointment with socialism, liberalism and the various forms of nationalism that had dominated Arab political and intellectual life the s and s.

Whereas there had never been, in spite of all anti-Zionist rhetoric, a call for Indonesian Muslims to join a jihad against the occupation of Palestine, the Afghan war — as mentioned above — attracted small groups of Indonesian would-be warriors, who travelled to Pakistan to receive training and do jihad.

In the long run, the impact of the Iranian revolution was overshadowed by the Saudi reaction to it.

PKS activists established a number of schools that provide cheap and good education, besides solid discipline; a Salafi group established a large, well-funded madrasah that successfully targets the local Muslim middle class.

The major centres of Islamic learning in South Asia, which exercised some influence in Malaysia, never attracted many Indonesian students.