Political Islam Research Articles

Religion, Politics, and Society: The Role of Political Islam in the Sudanese Revolution of December 2018 and Its Aftermath

December 2018 marked a new direction in Sudan’s political landscape as thousands of people revolted against President Omar al-Bashir and the Islamist regime that had ruled the country since 1989. Under authoritarian rule, Sudan suffered from genocide, war crimes, human rights violations and economic stagnation. As a result, Sudanese opposition groups organised demonstrations in 2018 to protest repression and demand change. This revolution galvanised unprecedented support from a wide variety of socio-cultural groups across the country. Protestors together with the army succeeded in ousting President al-Bashir from power in April 2019, setting in motion a process for political change in Sudan. This article analyses the practices performed by protestors in 2018 and 2019 and examines the social-cultural, political and religious dimensions of the Sudanese revolution. It also explores how the revolution’s protagonists contested the role of political Islam and how its antagonists reaffirmed their Islamo-political ideology in counter-revolutionary activities. The discussion also includes a violent atmosphere of the current war, which erupted in April 2023.

The Ideology of the Republic of Indonesia in an Islamic Political Order

On condition moment This important knowing the State Ideology of Indonesia, namely Pancasila which plays a role in strengthening the existence of this nation. At first glance, this political system seems to rule out aspirations people Islam. Because in country Which majority its inhabitants people Islam, No in a manner firm accommodate law Islam in system political And the law. In this study the authors carry out the normative. Need a writer put forward suggestion as continuation from study writer about things the above so as to be able to provide more complete and concrete information. With the understanding that the position of Pancasila ideology can be recognized as final base And ideology country Which accepted as aspirations people Islam in journey of the formation of Indonesia.

Alternative Historiography of the Islamist Movement: A Periodization Proposal

The modernity movement, which emerged as a manifestation of the political, economic, and religious transformation of the West, claimed that religions would become obsolete in the process. The systems and understandings institutionalized on this claim and belief have applied this situation to non-Western religions and defined the religious movement and discourse as “reactionary”. When viewed from a different perspective, it is understood that Islamic movements, which are handled with a Western-centered historiography, emerged with Islamic methods. As a matter of fact, when the experiences of transforming the concepts and institutions (Persian bureaucracy, Greek Philosophy, Mongolian Customs...) encountered by Muslims in the history of Islam and the methods they use are taken into account, It is seen that this situation shows itself again against the Orientalist Western states. First of all, Muslims, who acted with methods coming from the Muslim self-perception to resist the invasion attempts of Western states, derived the concept of "Islamic Civilization" from the history and roots of Islam, despite the "civilization" policy of the Orientalist West. These movements, which took place between 1865 and 1920, showed themselves as "Islamization of Civilization". In the renewal process that started after the First World War, Muslims encountered the concept of the modern state and aimed to Islamize this concept or to oppose it. Concepts such as "nation, citizen, monopoly of violence, and constitution", which are the elements of the modern state, have become new issues that Islamists deal with. In this context, between the years of 1923-1979, Islamists, reacting to the understanding of the modern state (Kemalism, Nasserism, Pahlavi Dynasty), engaged in the conceptualization of the Islamic state, and in this process, efforts to "Islamize the Modern State" occurred. The modern state system was hit hard by the Iranian Islamic Revolution in 1979; A new process has begun for Islamic movements. After the understanding based on Arab nationalism lost its influence with the Camp David Agreement and the Afghan Jihad, Islam was reinterpreted as a new element. In this process, Islamic movements, which were reorganized as an alternative to the regimes that were institutionalized in isolation from the people, aimed to have a say in power through democracy. In this context, the prominent concept of this process has been democracy, and Islamists have developed new understandings by "Islamizing democracy". The process that started in 1979 continued with the ten-year cycle (end of the cold war, September 11 attacks). In this process, Islamic movements, with regimes representing the established order, at the local level; They have redefined themselves and their roadmaps at the global level to oppose the policy developed by the USA against the Islamic world. When it came to 2011, Islamism found itself at the center of change against the regimes that entered into a systemic and mental crisis as a result of the popular uprising. Confronting the concepts of power, such as democracy, pluralism, human rights and equality in this process, Islamic movements have embarked on the path of "Islamization of power". The Islamist movement, which is discussed in the literature through anti-Westernism and allegedly "failure", has redefined itself by reinterpreting concepts such as democracy and human rights (the Ennahda Party in Tunisia). In this process, where the western-centred system and understanding changed, the Islamism movement, which was synthesized with local interpretations, aimed to build a new understanding around the concepts of moderation and reconciliation in the new process. This study, which tries to produce counter-arguments that the Islamist movement can only exist with Western values, has tried to bring a new perspective to the literature by periodizing political history. As a result of the study, it has been claimed that this trend, which developed reactively, occurred in order to resist the dominant current of the period with its own methods, and that Islamists tried to make these concepts suitable for the Muslim mind world. This study, which deals with the alleged periodizations with individuals and institutions, aims to bring different perspectives to the politics of Islamism, which is a controversial issue today.

The Realization of Islamic Politics of the Dutch East Indies Governmentand Its Effect on Islam (XIX-XX Century)

The Realization of Islamic Politics of the Dutch East Indies Governmentand Its Effect on Islam (XIX-XX Century)

Localised impacts on Islamist political mobilisation in Indonesia: Evidence from three sub-provincial units

What explains the regionally varying electoral outcomes of Islamist parties in Indonesia, the world's largest Muslim democracy? By employing a three-stage approach inspired by Evan Lieberman's nested analysis, this article aims to gain a better understanding of how adaptability to local political contexts matters in determining the vote share of the Islamist Prosperous Justice Party (PKS) at the sub-provincial level. It uncovers that PKS’ electoral mobilisation in non-Javanese regions depends more on whether the party leverages a strong predisposition towards personal votes underpinned by pre-existing clientelistic ties. In contrast, the PKS support base in Java tends to be embedded in specific milieus shaped by deep-seated sociocultural cleavages. The findings thus not only demonstrate the limitations of programmatic, institutionalised parties like PKS in the Indonesian context, but also resonate with a larger body of broader literature on politics in the Muslim world, indicating strategic considerations of local political conditions as an important factor in electoral support for political Islam.

Political Islam as an Incomplete and Contested Category: A Post-Foundationalist Revision

The exploration of the quiddity of political Islam and the diverse range of categories and terms associated with it has emerged as a prominent research agenda within the social and political sciences. The application of these terms to a wide array of heterogeneous phenomena and currents among Muslim populations worldwide, coupled with the utilization of multiple theoretical approaches to define and formulate them within the realm of social studies, has posed significant challenges to their usage. The inherent ambiguity and lack of determinacy surrounding the dominant categories and definitions prevalent in the study of political Islam have led to a decline in their explanatory capacity, giving rise to a host of theoretical, methodological, normative, and political dilemmas and predicaments. This problematic state, compounded by the extensive body of research in the field of political Islam, necessitates an epistemological interrogation into the prevailing categories and definitions within this scholarly domain. Through a critical examination of prevailing definitions within the field, particularly in relation to the idea of foundation, the present article draws on the post-foundationalist approach to propose a distinctive conceptual apparatus for understanding and interpreting the phenomena categorized under political Islam. By juxtaposing the notions of discursive tradition and social configuration, the article endeavors to construct a nuanced understanding of political Islam that not only incorporates and comprehends the singular characteristics of the objects of inquiry but also encompasses varying levels of universality in elucidating the social phenomena observed among Muslims and in the Islamic world.

Political education regarding concept of nationality in the perception of modernist islamic politics in Indonesia

The plurality of political perceptions in Indonesia certainly gives rise to a diversity of political understandings. In some situations, this can lead to unexpected extreme political disparities, including those that arise in modern Islamic political thought. Political education as an instrument for unifying the nation's political interests has a strategic role in overcoming this problem. Thus, an objective study is needed to analyze the perceptions of modernist Islamic groups in viewing political and national education. This research was conducted to: 1) find out the perceptions of modernist Islamic political activists in Indonesia about the state; 2) and modernist Islamic political perceptions of political education. The research was conducted on modern Islamic political activists represented by the Regional Leadership Council of Partai Keadilan Sejahtera in Bandung City. This research approach uses a qualitative approach with descriptive methods. Data collection techniques using interviews, observation, and documentation studies. The results of the study show that there is objectification of Islamic political thought in viewing political education to strengthen commitment to the nation.

THE SHIFT OF ISLAMISM INTO NEOFUNDAMENTALISM AND ITS IMPACT ON ISLAMIC POLITICAL DYNAMICS

Abstract: This article discusses the shift from Islamism to Neo-fundamentalism. Where the term Islamism here is often referred to as Political Islam. Islamism is a movement that makes Islam the basis of its struggle, including organizing the government. Islamism aims to revive Islamic law. But this reemergence of Islamism is not an emergence by Faith but by political claims. Islamism here longs for a historical revival and the glory of Islam, but this endeavor is a fabricated tradition. The emergence of Islamism in Islamic politics is a response to the existence of modernity understood as Western and foreign because it fails to fulfill Islamic interests as understood by Islamism. This failure of Islamism led to a shift towards Neo-fundamentalism towards the end of the 1980s. The neo-fundamentalism movement is very anti-Western. However, militant Islamic groups that previously fought for Islamic revolution shifted to be involved in re-Islamization from below.Key Words: Muslim Brotherhood, Islamism, Olivier Roy, Neofundamentalism

In the Province of Faith: Disaggregating Pakistani Religious Parties’ Electoral Performance at the Sub-national and Denominational Levels

This paper analyzes the performance of Pakistan’s religious parties in Senate and general elections, 1970–2021, to re-evaluate widely repeated claims of poor performance. Employing datasets of provincial assembly, Senate, and National Assembly results, I argue that performance has been consistently underestimated and overlooked as a result of “whole-nation bias” in a country with very significant regional diversity. Given that parties’ electoral power coalesces at the provincial level in Pakistan, and that religious parties are built around strong denominational identities, election data has been disaggregated along these lines. The results challenge conventional narratives of political Islam’s trajectories in the country.

WESTERN MUSLIMS: MIGRATION AND IDENTITY IN ABOULELA’S MINARET

This essay examines how Western Muslim immigrants are portrayed in Leila Aboulela's novel Minaret. The study examines how the protagonists in the novel manage their identities as Muslims living in a Western setting using a postcolonial and diasporic framework, taking into account the difficulties presented by Islamophobia in the West and the stereotypical representation of political Islam. The article makes the case that Aboulela delivers a rich and nuanced representation of Muslim immigrants through a close reading of the book, one that challenges basic assumptions and emphasizes the variety of experiences within this community. The novel's characters are depicted as struggling with a variety of identity-related concerns, such as the conflict between tradition and modernity, the significance of faith in defining identity, and the difficulties of assimilating into a foreign society. The essay also examines how Aboulela's portrayal of Islamophobia and prejudice in the West illuminates the realities of Muslim immigrants in Western nations and how her complex depiction of political Islam defies simplistic stereotypes of the faith. Aboulela emphasizes the significance of acknowledging the diversity of Muslim experiences and identities through her depiction of the difficulties of identity building and the realities of diasporic groups. The research concludes by arguing that Minaret provides insightful information on how Muslim immigrants negotiate their role in society, particularly in light of ongoing discussions about Islam and Muslims in the West.

Book Review: AL-BUTI AND THE SYRIAN REVOLUTION by Bachar Bakour

Bachar Bakour, Al-Buti and the Syrian Revolution. Islamic Book Trust, Petaling Jaya, Selangor, 2020. 349 pp. ISBN-10: 9670526817; ISBN-13: 978-9670526812. Bachar Bakour’s Al-Buti and The Syrian Revolution underscores, through balanced academic analysis, a critical juncture in the history of contemporary Syria, where a horrific war claimed the lives of thousands and displaced millions of others in a calamitous manner around the world. The author has thoroughly examined al-Buti's views on the Syrian revolution and the ensuing war. His insights into al-Buti's legal and maqasidic thinking were based on interviews, document analysis and his personal experience as a young Syrian scholar. The book provides critical insights into al-Buti's positions on the Syrian Revolution and political Islam, Islamist movements and his relationship with the ruling family in Syria.

The Politics of Moderate Islam in Indonesia: Between International Pressure and Domestic Contestations

This article focuses on understanding how Muslim-majority countries adapt to the discourse of moderate Islam to their political circumstances. Using Indonesia’s experience as a case study, the article argues that countries’ political configurations influence decisions to apply the discourse in domestic politics. In the Indonesian context, political leaders’ unwillingness and inability to confront the Islamists are crucial factors that limited the influence of moderation discourse in former Presidents Megawati’s and Yudhoyono’s reigns. During that period, the presidents used the discourse mainly to signal to the international community that Indonesia did not align itself with the transnational network of terrorism. In contrast with his predecessors, President Widodo is willing to use the discourse to undermine the influence of the Islamists, thereby neutralising their challenges and cementing his political power. Moreover, this article demonstrates that the content of the discourse of moderation is indeterminate. Although the concept is usually associated with positive democratic attitudes, Widodo’s emphasis on support for national unity in his definition of moderation shows that political actors can appropriate the concept and adjust it to their particular political needs. [Tulisan ini berusaha memahami bagaimana negara mayoritas Muslim beradaptasi dengan wacana Islam moderat dalam kehidupan politiknya. Menggunakan pengalaman Indonesia sebagai studi kasus, tulisan ini berpendapat bahwa keputusan untuk menerapkan wacana tersebut dalam politik domestik dipengaruhi oleh konfigurasi politik dalam negeri. Dalam konteks Indonesia, ketidakinginan dan ketidakmampuan para pemimpin politik untuk menghadapi kelompok Islamis adalah faktor krusial yang membatasi pengaruh wacana moderasi di masa kepemimpinan Presiden Megawati dan Yudhoyono. Dalam periode tersebut, kedua presiden menggunakan wacana moderasi utamanya untuk mengirim sinyal kepada komunitas internasional bahwa Indonesia tidak berpihak pada jaringan teroris transnasional. Berbeda dengan pendahulunya, Presiden Widodo memanfaatkan wacana tersebut untuk melemahkan pengaruh kelompok Islamis, dalam rangka menetralisir tantangan dan mengukuhkan kekuatan politiknya. Lebih dari itu, tulisan ini menunjukkan bahwa isi dari wacana moderasi tidaklah pasti. Walaupun konsep tersebut umumnya diasosiasikan dengan sikap demokratik yang positif, penekanan Widodo pada dukungan bagi persatuan bangsa dalam definisi moderasinya menunjukkan bahwa para aktor politik dapat menyesuaikannya dengan kepentingan politik mereka yang spesifik.]

The Arab Spring in Libya: Dynamics of Political Islam During the Muammar Khadafi Regime

Arab spring memberikan pengaruh signifikan terhadap keadaan sosial dan politik di Libya era Muammar Khadafi. Jumlah pengangguran meningkat dan kegiatan bisnis wiraswasta mengalami kesulitan sehingga berdampak terhadap gejolak politik di wilayah tersebut. Tujuan penelitian dalam artikel ini adalah untuk mendeskripsikan masa kedatangan Islam hingga Kemerdekaan di negara Libya, menganalisis gejolak politik era Muammar Khadafi hingga era Arab Spring. Prosedur metode penelitian sejarah memiliki empat tahapan, yaitu heuristik; kritik sumber atau verifikasi; interpretasi atau eksplanasi dan terakhir penulisan sejarah atau historiografi. Hasil penelitian dalam artikel ini, yaitu: Pertama, Negara Libya adalah negara bagian Afrika Utara dengan sistem berbasis Islam, wilayah ini sebelum kedatangan Islam pernah dikuasai oleh Kerajaan Byzantium (Kristen). Secara historis, penduduk Libya menganut mayoritas Islam. Selanjutnya, pada dinamika Politik Libya Pra Arab Spring telah mengantarkan sejarah baru dalam perpolitikan Libya. Sejeak Muammar Khadafi membentuk sistem politiknya sendiri dengan Dewan Komando Revolusi (militer) berperan penting dalam penyusunan kebijakan dan konstitusi negara. Setelah rezim Khadafi berakhir, dinamika politik di Libya membawa perubahan yang signifikan. Terakhir, krisis Politik di Libya memang terjadi secara penuh ketika Arab Spring terjadi Jazirah Arab dan masuk ke wilayah Libya sehingga menjadi negara mengalami kekacauan secara politik sehingga mempengaruhi distablisasi negara dan berakibat kepada kemerosotan sosial di negara tersebut. Muammar Khadafi dianggap dikator dan otoriter dalam kebijakan negaranya yang berdampak negatif terhadap sosial masyarakat Libya. Akibatnya masyarakat melakukan gejolak terhadap negara tersebut dengan menuntut agar Muammar Khadafi turun dari jabatannya. The Arab Spring had a significant impact on the social and political situation in Muammar Khadafi's Libya. The number of unemployed people increased and self-employed business activities experienced difficulties, which had an impact on political turmoil in the region. The research objectives in this article are to describe the arrival of Islam to Independence in the country of Libya, analyzing the political turmoil of the Muammar Khadafi era to the Arab Spring era. The historical research method procedure has four stages, namely heuristics; source criticism or verification; interpretation or explanation and finally historical writing or historiography. The results of the research in this article, namely: First, the State of Libya is a North African state with an Islamic-based system, this region before the arrival of Islam was once controlled by the Byzantine (Christian) Empire. Historically, the Libyan population adheres to the majority of Islam. Furthermore, the political dynamics of Libya before the Arab Spring has ushered in a new history in Libyan politics. Historically, Muammar Khadafi formed his own political system with the Revolutionary Command Council (military) playing an important role in drafting state policies and constitutions. After Khadafi's regime ended, the political dynamics in Libya brought significant changes. Finally, the political crisis in Libya did occur in full when the Arab Spring occurred in the Arabian Peninsula and entered the Libyan region so that the country experienced political chaos that affected the destabilization of the country and resulted in social decline in the country. Muammar Khadafi was considered a dictator and authoritarian in his state policies that negatively affected the social of Libyan society. As a result, the people made turmoil against the country by demanding that Muammar Khadafi step down from his position.

“Socially Conservative, But Politically Liberal:” A New Trend in Muslim Political Elites’ View in Indonesia

A substantial amount of literature on conservative, liberal, and moderate views in Indonesia has been flooded with qualitative case studies. In contrast, this article discusses how Muslim political elites view Islam, democracy, and modernization in Indonesia by dichotomizing their socio-religious and political views divergently. Socio-religiously, it could be attributed to how they respond and practice their religious beliefs, such as prayer, performing five-time worship, reading the holy Qur'an, rejecting homosexuality, and interfaith marriage. Politically, it can be observed by how they respond to democratic citizenship equality, minority leadership, economic liberalism, Israeli-Palestinian issues, interfaith marriage rights, and the protection of LGBT. This article employed a qualitative study and conducted in-depth interviews with five Muslim political elites in Indonesia and consulted secondary data sources. In light of the convergence of Islam, democracy, and modernization, Muslim political elites in Indonesia hold a socially conservative but politically liberal viewpoint since they have to moderate their positions to please Islamic and nationalist voters within political liberalization. It causes them to rely not only on religious issues but also on good governance matters. This new trend in Muslim political elites’ views could impact people's perceptions by constructing a culture of liberal democratic models that are constantly changing and modifying, particularly in the Muslim world. This article could be beneficial for further research at the local and national levels or even be advanced to a quantitative study to contribute to the development of the modernization theory thesis in the Muslim world.

“You Won’t Walk Alone”: Online Feminist Testimony and Transforming Subjectivities of Veiling

Throughout the 1990s, women’s Islamic headcover (hijab or headscarf) has been subject to restrictions in public offices, leading to faith and gender discrimination in Turkey. In the last two decades, the visibility of Islam in politics and the public sphere has increased, leading to the resolution of the “headscarf ban” in 2013. Since then, discussions about veiling have moved from the official sphere to the cultural sphere. In recent years, there has been a growing tendency among a new generation of conservative women to problematise veiling. In this regard, this article analyses the digital activism of “You Won't Walk Alone,” which was founded in July 2018 as a platform aiming to give visibility to women who experience forced veiling. Through a thematic analysis of ten different testimonies, this article argues that the activism transforms the cultural meaning of veiling and challenges hegemonic religious body politics by facilitating feminist witnessing.

Review of Political Theory of Islamic Law Abul 'Ala Al Maududy Positive Perspective of the Political System of Indonesian Islamic Law

Abstract: Islam is diinullah wa rahmatan lill'aalamiin. The main sources of Islamic law are the Holy Qur'an and AsSunnah-Al Hadith of the Prophet Muhammad. Complete, systematic, and perfect Islamic treatise has been established and developed on its three main fundamental pillars namely aqidah-tauhidullah, sharia-fiqh al-worship mu'amalah, and tasawwuf-akhlaqiyah. The principle of sharia is the principle of Sunnatullah Divineyyah in the construction of Islamic Law which originates from the revelation of Allah SWT. contained in the texts of the Qur'an and Assunnah-Al Hadith of the Prophet Muhammad. In the hands and soul of the fundamentalist revolutionary thought of Abul A'la Al Maududi, the true values and principles of Islamic teachings are applied purely, solidly, and interpretatively, consistently, istiqamah and kaffah, both individually and as a group in diverse, societal, nation and state. Al Islam stands firmly on the principle of monotheism which recognizes and believes in belief in Allah SWT. as the Substance of the Maha Ahad (the unity of godhead) who has the right to be worshiped and worshiped by all His creatures, as has been the guideline and treatise taught from all prophetic and apostolic lineages, since the Prophet Adam As. to the time of the Prophet Muhammad Rasulullah SAW. Al Maududi prioritizes the aspects and implementation of pure Islamic values and principles which concern matters of Allah's sovereignty and rejects the concept of human sovereignty. Allah is the owner and maker of law (sharia) which aims to shape human life which includes matters of political, economic, educational, social, and state activities so that they become better and run according to the rules and guidelines of Islamic sharia. In this way, an atmosphere of justice is created that protects the rights of ownership and the interests of human life, so that a sense of justice, peace, order, prosperity, happiness, safety, and protection of religion, intellect, soul, property and offspring is created for all parties. The focus of Al Maududi's theory and thoughts lies in the idea of developing Islamic politics and the climax will form a pure Islamic State led by an Islamic Caliph who has been legitimized by the will and sovereignty of all Muslims-Muslims. Specifically, this aims to replace and eliminate the domination of ideology and theory by Western thinkers who are considered to be able to lead to the path of disbelief, disobedience, tyranny, and destruction. Meanwhile, the 1945 Constitution of the Republic of Indonesia states that Indonesia is a state based on law (rechtsstaat) not based on mere power (machsstaat). This implies that law must play a very important and decisive role in realizing the ideals of the Indonesian nation, as well as indicating the importance of the political system of Islamic law in the Unitary State of the Republic of Indonesia.Keywords: Al Maududi's Theory, Comparative Perspective, Indonesian Islamic Political Law.

VEILING AND POLITIC IN INDONESIA: PROPAGATING JILBAB IN THE NEW ORDER ERA

The popularity of Muslim women's clothing in Indonesia for public places takes a very long time and contentious debate. The part of Muslim women's clothing that is often debated is the head covering or veiling. The debate whether the wearing of head coverings for Muslim women is an Islamic obligation or a tradition of the Arab nation in the early twentieth century has shown that Muslim society was seeking an Indonesian Muslim identity. The debate continued in the second phase after Indonesia's independence. Therefore, this article intends to see how the development of the debate occurred and what issues arose and how the Muslim community in general responded. The method used in this paper is the method of content and argument analysis through literature search. Based on this study, it can be concluded that the debate over the use of head coverings in the second period has turned into an issue of Islamic politics where the head covering is used as a symbol of Islamic political struggle which was also influenced by the development of Islamic politics in other Islamic countries.

Political Islam and Constitutional Change in Contemporary Indonesia

This article examines how Islam and Indonesia's constitution interact. It shows Islam's complicated relationship with politics. It intends to analyze and investigate how religious beliefs and values influence political discourse and decision-making in various circumstances. It is hoped to shed new light on this critical and often controversial topic and help us comprehend the forces that influence our world by exploring Islam in modern political debates and conversations. Therefore, this article discusses the challenges between religious freedom and democracy in Indonesia. It also presents a detailed and analytical examination of the complicated and multi-faceted question of the future of Islam and constitutionalism in Indonesia, a country with a rich history and diverse culture. The finding of this study shows that political Islam and constitutional ideas affect Indonesia's political and social situation. Then this article seeks to illuminate Indonesia's future difficulties, possibilities, and outcomes through critical study.

THE HISTORY OF ISLAM IN THE POLITICS OF MEMORY IN INDONESIA (mid-2010s to early 2020s)

The purpose of the article is to analyze the features of the politics of memory in contexts of the history of Islam in modern Indonesia. It is assumed that the difficulties in localization of the history of Islam in modern historical memory are aggravated by repressions against Muslim activists and the violence of radical Muslims against their political and ideological opponents. The novelty of the study lies in the analysis of the attempts of the Indonesian society to form a compromise canon of historical memory, integrating the history of the Ummah and political Islam into officially sanctioned versions of history. The article analyzes 1) the features of the imagination of Islamic images in the politics of memory, 2) the prospects and contradictions of the integration of Ummah figures into the historical imagination, 3) attempts to revise the history of Islam in the context of the development of the memorial culture of the Indonesian society. The results of the study suggest that modern Indonesian society use the mechanisms of historical politics actively in its attempts to form a new image of the history of Islam, integrated into predominantly secular narratives that determine the development of Indonesian identity.

ISLAMIC CIVILIZATION, PERIODIZATION, AND DEVELOPMENT IN INDONESIA AND SPAIN AND THEIR EFFECT ON WESTERN CIVILIZATION: A HISTORICAL REVIEW

This study aims to depict the Islam’s history of development and Islamic civilization from its propagation to the present. The descriptive qualitative research approach utilized in developing this study intends to describe the development and civilization of Islam. A literature review collects data from numerous sources such as books, journals, papers, articles, and electronic media such as the Internet. The writer also employs qualitative data analysis and the deductive writing style in this study. The findings show that some of the basics of Islamic civilization proposed by Prophet Muhammad that can be known; mosque building, forming the ukhuwah islamiyah, and building relationships between non-Muslims. Therefore, during this civilization, one of the famous scholars, Nourouzabad ash-Shiddiqi, states that the periods are committed to two periodizations; the classical period of Islam (650-1250), a period of Islamic progress, and a time of disintegration modern period of Islam (1800-today) is marked by the rise of Islam in politics, military, social, and cultural spheres and the revival of philosophical thinking among some of the Arab scientists.