() 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.

Author: Tegis Tashicage
Country: Cuba
Language: English (Spanish)
Genre: Personal Growth
Published (Last): 1 June 2015
Pages: 73
PDF File Size: 14.35 Mb
ePub File Size: 2.42 Mb
ISBN: 263-7-89914-302-2
Downloads: 23229
Price: Free* [*Free Regsitration Required]
Uploader: Dougal

Political Activism and Transnational Linkages.

The first wave fikrl that of medieval crusaders, with the cross and the sword, who were ultimately repelled. Both, moreover, were vocal defenders of the specifically Indonesian expressions of Islam and the rights of religious minorities.

In these actions, Fahmina activists operated cautiously in order not to alienate the major pesantrens, as NGO activists elsewhere had done. Jabali, Fuad and Jamhari, eds.

After the war, people affiliated with the DDII established a Muslim solidarity committee and called upon Indonesian Muslims to donate blood for Palestine. The city has several modern universities, but none of these can compete with those of the big cities. Though some students may return from US universities as confirmed liberals and some graduates from Saudi universities may actively ghazwhl a puritan, Salafi version of Islam, there are more than a few exceptions.

On the Darul Islam movement and its later transformations, see Temby This was a ghazsul home-grown Islamist movement, but like the student movement of the s and s, it also adopted ideas and methods of disciplining from the Muslim Brotherhood.

Islamizing 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.

Orthodox Islam as opposed to syncretistic Javanism has long been dominated here by four large pesantrens, located around and at some distance from the city of Cirebon, which remain very influential in the cultural and political life of the region.


In ghzwul s and s and continuing through the sthe DDII fikkri related publishing houses brought out translations of contemporary Islamist works. 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.

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

Challenges for Mission in Early 21st Century. The once flourishing harbour of the capital city is a sleepy affair, as trade has been diverted away from the region. Lombard, Denys and Claudine Salmon.

Al Ghazwul Fikri by Eliza Riviera Rachmawati Jasin on Prezi

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.

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. This is not a region where one would expect the above-mentioned transnational Islamic movements to find a natural following. Critics were quick to point out that this concept was itself a symptom of another kind of cultural invasion. Nasution wrote his Ph. McGill continued to train Indonesian Muslim scholars in the following decades.

This is perhaps not as surprising as it seems at first sight.

Ghazwul fikri or Arabization? Indonesian Muslim responses to globalization

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 first Indonesians to pursue Islamic studies in Western academia, as early as the late s and s, were a handful of ghaawul men affiliated with the Reformist Muslim party Masyumi which in those years was the main pro-Western party. 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.


Fahmina is a rather small NGO but it derives strength from its good connections with the major pesantrens of the region. In fact, they may even have been more successful in recruiting former abangan to their ranks than youth with a prior ghazaul education in Muhammadiyah or NU circles but the latter are definitely represented as well.

Ghazwul fikri or Arabization? Indonesian Muslim responses to globalization

Mahmud, Ali Abdul Halim. Islam on the Move: Help Center Find new research papers in: Chinese Muslims in Java in the 15th and 16th Centuries: The consolidation of new transnational Islamic movements The last decade of the New Order had allowed Islamist voices a certain freedom of expression, although the moderate voices of Nurcholish and his circle continued to be endorsed by the state and received most press coverage. The same is, mutatis mutandis, true of other cultures: Politically, however, the movement is a strong supporter of the jihads of oppressed Muslims Ridwan ; van Bruinessen It was only by the late s that the issue of Palestine and the struggle against Zionism could mobilize significant numbers of Indonesians.

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.

It is one of the few available options for cosmopolitanism and a deliberate jump fikdi modernity, however anti-modernist the movement as such may be. Only from the s onwards was there a significant shift to the dissemination of more strictly apolitical, Salafi literature. 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.