() 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 long run, the impact of the Iranian revolution was overshadowed by the Saudi reaction to it.
As these organizations have discovered that they were to some extent losing control of their constituencies — some mosques and schools were taken over by Hizb ut-Tahrir or PKS activists — they have begun making efforts to consolidate themselves and defend their turf against further takeovers. Gerakan Ahmadiyah di Indonesia.
Both men had an enormous influence on younger generations of students and Muslim intellectuals Muzani ; Munhanif The situation changed dramatically aroundwhen in various parts of the country violent mobs, incited by self-appointed guardians of orthodoxy, attacked Ahmadi institutions and residences, while the police, reluctant to appear insufficiently sympathetic to radical Islam, did not dare to intervene.
It has been remarked before that many Muslim students became radicalized while studying at American universities. Returning home on the weekends, they set up religious study groups at the secondary schools from which they themselves had graduated.
Ghazwul fikri or Arabization? Indonesian Muslim responses to globalization
The Modernization of Islam in Indonesia: In the s, discussions in circles of committed Muslims in Indonesia ghaazwul 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: It remained very much an Indonesian movement, however, with Indonesian concerns and objectives restricted to Indonesia.
See the discussion in HasanChapter 4. The two mainstream organizations have made it clear that they consider these transnational movements to be threats to their existence, and there are the beginnings of more assertive action in defence of the existing local forms of Islam. More overtly political and generally left-leaning student movements had been successfully repressed in the late s, and strict new regulations prevented most organized student activity on campus, but the government allowed, and perhaps even encouraged, the cultivation of religious piety through study circles known as halqah or daurah.
This was not entirely new: Middle East conflicts and their impact in Indonesia Indonesia never recognized the state of Israel. A year earlier, a similar text was published in Singapore: Moderation, interreligious understanding, bourgeois-liberal values, contextual interpretation of the Islamic fkiri and respect for local tradition are some of the core elements of this discourse.
Ghazwul Fikri by Ahmad Faisal on Prezi
Only from the s onwards was there a significant shift to the dissemination of more strictly apolitical, Salafi literature. In a departure from previous government policy, street demonstrations by radical Muslim groups were allowed, especially when protesting distant issues such as Israeli policies in occupied Palestine.
Both underestimate, however, the extent to which the borrowing of ideas from the West or guazwul 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.
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Some were recruited for the jihad while they were studying or working in Saudi Arabia, whereas others belonged to radical underground groups in Indonesia that were preparing for a violent Islamic revolution.
The Negara Islam Indonesia NII movement had its origins in the Darul Islam uprising that from the late s until its final suppression in the early s had constituted a considerable force in several regions.
The groundwork fikr been laid by organizations such as the DDII, and further developed by the various networks of study circles, both on and off campus. Gazwul fikri or Arabisation?
Cambridge University Press, pp. Lombard, Denys and Claudine Salmon.
Indonesien am Ende des More importantly, it made numerous grants available for study in Saudi Arabia. See Jabali and Jamhari ; Steenbrink Since then, more raids have followed and the local authorities, feeling under pressure, closed down the Ahmadi mosques and forbade the Ahmadis to congregate for worship.
On the latter see Jedamski 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 post-Suharto period, a number of global Islamic issues were imported into the local political arena, as a direct result of increased transnational contacts.
He and other prominent Masyumi leaders were, however, not allowed to play a role in formal politics again, and the party remained banned. Events and discussions taking place in Cairo were relayed to Indonesia by students at al-Azhar. The writings of the ideologists of the Iranian revolution, as observed above, reached Indonesia by way of the United States.
Some deliberate invention of tradition was ghazwyl on during my fieldwork period: 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 history of Islam in Indonesia is fikro of wave upon wave of reform, brought about by these returning pilgrims, after which the reformed practices and beliefs were soon accommodated in new local adaptations or gave rise to anti-reformist protests Ricklefs; van Bruinessen In this sense they are significantly different from all earlier Indonesian Muslim organizations. Help Center Find new research papers in: Interestingly, the arts performances I witnessed here, though by local artists, were of Egyptian-style popular music and of songs in praise of the Prophet accompanied by Arab percussion: Let me open a parenthesis here, and relate my own first encounter with debates on authenticity, soon after I had arrived in Bandung for dikri extensive period of fieldwork there in