View metadata, citation and similar papers at core.ac.

uk brought to you by CORE

provided by Portal Jurnal Online Kopertais Wilyah IV (EKIV) - Cluster MADURA

Jurnal Al-Insyiroh: Jurnal Studi Keislaman

Vol. 5, No. 1, Maret 2019

ISLAM AND CIVILIZATION

(ANALYSIS STUDY ON THE HISTORY OF CIVILIZATION IN ISLAM)
Muhammad Hifdil Islam
Lecturer of Institut Ilmu Keislaman Zainul Hasan Genggong
Email: [email protected]

Abstract
The history of Islamic civilization is one of the most important fields of study of
Islamic studies. Islamic history is events or events that really happened in the past
that are entirely related to the religion of Islam. Islam is too broad in scope, so
Islamic history has become a broad scope. Among them are related to the history of
the process of growth, development, and the spread of Islam, figures who develop
and spread Islam, the history of progress and setbacks achieved by Muslims in
various fields, such as in the fields of religious and general science, culture,
architecture politics, government, war, education, economy, and so on. The History
of Islamic Civilization is a product description of the activities of the life of the
Islamic ummah in the past that originated in Islamic values. This article will explores
the history of civilization in Islam and How the civilization of Islam is developed.

Keywords: Islam, Civilization, History

A. Introduction
The history of Islamic civilization is one of the fields of study of Islamic
studies which attracts the attention of researchers from both Muslims and non-
Muslims. By studying Islamic history, we make it possible to know the times or
epochs of Islamic glory, allowing us to be proud and confident as Muslims and
take I’tibar. Likewise, we can know the periods of decline in Islam, and we can
take lessons and experiences so as not to recur (al muhafadzah ala qadim ash
shalih wal ahdzu bi al jadid al ashlah) and we can determine future steps in order
to find alternative paths for glory Islam. We are all aware of course that al-Islam
is' wala yu'la aih alaihi.
Realizing the above, the field of study of the history of Islamic civilization
is a field of study that is significant enough to be studied. Therefore, as a
preliminary framework in this paper, we try to discuss some basic conceptions of
the history of Islamic civilization, here are described about the relation of Islam

Muhammad Hifdil Islam

22
Jurnal Al-Insyiroh: Jurnal Studi Keislaman
Vol. 5, No. 1, Maret 2019

as divine revelation on one side and civilization --- which also includes culture --
- on the other side and that is the realm humanity (insaniyah).

B. Conception of Islamic History

History is events that really happened in the past or important events that
really happened.1. This definition places more emphasis on the material of events
without relating them to other aspects. Whereas in a broader sense, history is a
picture of the past about the activities of human life as social creatures arranged
based on facts and interpretations of the objects of past events. 2
From the epistimological side of history which in Arabic is called date, it
means the provisions of time or time. There are also some people who argue that
history is commensurate with the word syajarah which means tree (life), history,
or story, date, or sejarah in Indonesia. Thus history means a picture of the past
about the activities of human life as social beings that are arranged based on facts
and interpretations of the objects of the past, which is then called cultural history.3
While in terms of terminology history is interpreted as a number of
circumstances and events that occurred in the past and that really happened to
individuals and society. The core point of the historical problem is basically
always related to important experiences concerning the development of the
overall state of society. For this reason history is not events themselves but
interpretations of events, and understanding of real and unreal relations which are
all parts and provide dynamism in a particular time and place. 4
Islamic history is events or events that really happened in the past that are
entirely related to the religion of Islam. Islam is too broad in scope, so Islamic
history has become a broad scope. Among them are related to the history of the
process of growth, development, and the spread of Islam, figures who develop

1
Poerwadarminto,Kamus Umum Bahasa Indonesia, Jakarta, Balai Pustaka, 1992)887
2
Sidi Gazalba,Azas Kebudayaan Islam,(Jakarta; Bulan Bintang 1978) 2
3
Dudung abdurrahman, Metode Penelitian Sejarah,(Jakarta; LOGos, 1999),2-3
4
Sayyid Quthub, Konsepsi Sejarah dalam Islam,(Jakarta;Pedoman ilmu Jaya , 1992, cet II,)
40-55, Terjemahan Tarikhuna fi dzou’il al Islam, penerjemah Nabhan Husein

Islam and Civilization (Analysis Study on The History of Civilization in Islam)

23
 Jurnal Al-Insyiroh: Jurnal Studi Keislaman
Vol. 5, No. 1, Maret 2019

and spread Islam, the history of progress and setbacks achieved by Muslims in
various fields, such as in the fields of religious and general sciences, culture,
architecture, politics, government, war, education, economy, and so on.
Thus, Islamic history is a variety of events or events that really occur that
are related to the growth and development of Islam in various aspects. In this
connection, a variety of terms are usually used for history, including: Islamic
History, Islamic Cultural History and the History of Islamic Civilization.

C. Identity of Islamic Culture

In anthropology, culture is a form of expression about the deep passion of
a society. While the manifestations of the mechanical progress of technology are
thus more related to the conception of civilization. If culture is more reflected in
art, literature, religion and morals, civilization is reflected in politics, economics
and technology. Culture has three forms: First, Ideal being, which is a form of
culture as an individual complex, ideas, values, norms, rules and so on. Second,
the manifestation of behavior, namely the manifestation of culture as a patterned
behavior activity complex from humans in society. Third, the form of objects,
namely the manifestation of culture as objects of work.
Experts agree that culture is all the work, initiative and creativity of
society. The work of society will produce material technology and culture that
humans need to master the surrounding environment, so that the strength and
results can be enshrined for the needs of society. Karsa is the driving force (Drive)
to motivate people to think of everything in front of them and their environment.
Besides that, Karsa community can create norms and values that are very necessary
for order in society. To deal with bad forces, humans are forced to protect
themselves by creating rules that are essentially instructions on how to act and
apply in social life.
Culture in every nation or society consists of large elements and small
elements which are part of a whole that cannot be separated. According to Selo
Soemarjan and Soelaiman cultural elements include: technological tools,

Muhammad Hifdil Islam

24
Jurnal Al-Insyiroh: Jurnal Studi Keislaman
Vol. 5, No. 1, Maret 2019

economic systems, family and political power. While the elements of culture
according to C. Kluckhon --- as quoted by Koentjaraningrat --- are:
 Equipment and supplies for human life (clothing, houses, transportation
equipment)
 Livelihoods and economic systems
 Community systems (kinship, organizational, political, legal systems)
 Language (oral and written)
 Art (fine art, sound art, and the art of motion)
 Knowledge system
 Religion (belief system).
Effat al-Sharqawi said that culture is a form of expression of deep
enthusiasm from a value that is contained and ingrained in a society. While the
manifestations of mechanical progress and technology are more related to
civilization. Furthermore Sharqowi argues that culture is what we long for (ideal),
while civilization is what we use (real). In other words, culture is reflected in art,
literature, religion and morals. Whereas civilization is reflected in politics,
economics and technology.
In anthropology studies, we know the understanding of culture in
particular and in general. According to special understanding, culture is a human
product in the field of art and unique customs. Whereas culture in the general sense
is the product of all aspects of human life which include: social, economic,
political, philosophical, artistic and religious knowledge.
Taylor, a British scientist, formulates culture as a complex whole that
includes knowledge, art dogma, moral values, law, tradition, social, and all human
products in his position as members of society, including in this reality is religion.
The meaning of Islamic Culture is a way of thinking and feeling that Islam
states itself in all aspects of life from a group of people who form social unity in a
space and at this time integralistic understanding, placing Islam as a source of
value and motivation for the growth of Islamic culture. Thus what is meant by
Islamic Culture History is a product description of the activities of the life of the

Islam and Civilization (Analysis Study on The History of Civilization in Islam)

25
 Jurnal Al-Insyiroh: Jurnal Studi Keislaman
Vol. 5, No. 1, Maret 2019

Islamic ummah in the past that originated in Islamic values. It's just that in the
various treatises of existing literary texts often the author gives his narrative in
terms of politics. It is assumed that conceptually, from this political side, the source
of Islamic culture revolves.

D. The meaning of Islamic Civilization

The basic assumption that we can build, that civilization comes from the
word adab which in this sense implies manners, behavior or manners. Thus
civilization is all the manners and manners that are manifested by Muslims from
time to time both in other political, economic and social realities.
Literally Islamic civilization is a translation of Arabic al-khadlarah al-
Islamiyah, or al-madaniyah al Islamiyah or al-tsaqofah al Islamiyah,5 which is
often also translated into Islamic culture. In English this is called culture, there are
those who call it civilization. In Indonesia, Arabic and the West there are still many
who synonymize civilizations and cultures.
On the other hand, the root word madana was born with a noun tamaddun
which literally means civilization (civilization) which means also a city based on
culture (city base culture) or city culture (cultural of the city). Among Arab writers,
themselves. The word tamaddun is used — if not mistaken — for the first time by
Jurji Zaydan in a book titled Tarikh al-Tamaddun al-Islami (History of Islamic
Civilization), published in 1902-1906. Since then tamaddun's words have been
used widely among Muslims. 6
In the Malay world tamaddun is used for understanding civilization. In
Iran people are slightly different using the terms tamaddon and madaniyat. But in
Turkey people use the roots of Medina or Madana or Madaniyyah using the terms
Medeniyet and Medeniyeti. The Arabs themselves today use the word hadharah
for civilization, but the word is not widely accepted by non-Arab Muslims who

5
Ahmad Syalaby, Tarikh al Islamiyah al hadzarah al islamiyah,(Kairo; …. cetakan ke IV,
1978), 10
6
Yusri Abdul Ghani Abdullah, Historiografi islam;dari klasik hingga modern,
(Yakarta;Rajagrafindo, 2004), VII - IX

Muhammad Hifdil Islam

26
Jurnal Al-Insyiroh: Jurnal Studi Keislaman
Vol. 5, No. 1, Maret 2019

question the term tamaddun. On the Indo-Pakistani continent tamaddun is used

only for culture, while civilization uses the term tahdhib.
The word civilization is often associated with culture, even many western
writers identify the "culture" and "civilization" of Islam. Often times Islamic
civilization is associated with Arab civilization, although actually between Arabic
and Islam can still be distinguished. The difference between these cultures is the
increase in civilization in the time of ignorance that originated from ignorance.
This ultimately changed when Islam came brought by the Prophet Muhammad in
Arabia. So that in his later days Islam developed into a civilization that merged
with the Arabs, even growing rapidly in other parts of the world, Islam is not just
a perfect religion but the source of Islamic civilization. Civilization is a culture
associated with science and technology where the culture not only influences in
the area of origin, but also affects other areas that make the culture develop.
By referring to the narrative above, it can be conceived that the History of
Islamic Civilization is a product of the activities of the life of Muslims in the past
that really happened in aspects of politics, economics, and technology sourced
from the values of Islamic teachings. Thus it can be said that Islamic civilization
has been the identity of the Islamic ummah since the past.

E. Islam as Source of Culture and Civilization

A number of parties say that Islam is equivalent to Islamic culture. In this
particular frame Muslim experts consider things to be misleading and disrupt the
image and purity of Islam. By increasing the relationship between Islam and
Islamic culture, this means that they have increased religion (which originates from
Allah) with culture (which is the product of Muslims), which also means increasing
between revelation and reason. Arguing that Islamic culture is part of the din of
Islam means that it has included elements of the aqli (the creation of Muslims) into
the religion of Islam, and this also means that they have mixed up between
revelation and human reason.
In the view of fundamentalists, such patterns of thought and ideas are

Islam and Civilization (Analysis Study on The History of Civilization in Islam)

27
 Jurnal Al-Insyiroh: Jurnal Studi Keislaman
Vol. 5, No. 1, Maret 2019

considered very dangerous and misleading, because in Islamic theology it has been
explained that all Islam is revelation, there are no parts of Islamic culture in it.
Religion or revelation is not at the level of Islamic culture, because religion or
revelation comes from Allah while Islamic culture is the result of human creativity,
taste and intention. Therefore, those thoughts and ideas must be rejected and
cannot be justified.
Meanwhile, Western thinkers also view Islam as a cultural product, for
example delivered by H.A.R. Gibb who said that "Islam is indeed much more than
a system of theology it is a complete civilization" (Islam is actually more than one
system of theology. It is a complete civilization). Gibb's opinion is appropriate
when expressed by the orientalist group, but if just swallowed up raw by Islamic
scientists will give birth to a rather ambiguous understanding,
It is recognized that between religion and culture are two related and
inseparable fields, but both are different. Religion is absolute, does not change
because of changes in time and place. Whereas culture, even if based on religion,
can change from time to time and from place to place. Most cultures are based on
religion, but never happen otherwise, religion is based on culture. Therefore
religion can be said to be primary and culture is secondary. Culture can be an
expression of religious life, because it is a sub-ordinate culture of religion, and
never vice versa. Religion essentially contains two groups of teachings namely:
• The basic teachings revealed by God through his Apostles to humans whose
teachings are found in the holy books. Because it is a revelation from God,
then the teaching is absolute, absolutely true, eternal, unchanging and cannot
be changed.
• Teachings in the form of explanations from the scriptures (both concerning
the meaning and manner of implementation) carried out by religious leaders
or experts. Because it is an explanation and a result of the thoughts of a
religious leader or expert, the teachings are relative, relative, change and can
be changed according to the times.
In Islam, the first group is in the Qur'an and the Mutawatir Hadist. Al-

Muhammad Hifdil Islam

28
Jurnal Al-Insyiroh: Jurnal Studi Keislaman
Vol. 5, No. 1, Maret 2019

Qur'an consists of 6,300 verses, but which regulates faith, worship, muamalah and
human social life, according to the scholars' study there are no more than 500
verses. The basic teachings of Islam (the Qur'an and al-Sunnah which are saheeh
narrations) are not included in the culture, but the understanding of the ulama of
the basic teachings of religion is the result of the ulema's initiative. Therefore it is
part of culture. However, Muslims believe that the culture which is the result of
the efforts of scholars in understanding the basic teachings of Islam, was guided
and obtained instructions from God, namely the Qur'an and the Sunnah. This is
then called Islamic culture.
Islam was stated by Bassam Tibi, 7 namely that Islam is a cultural system.
According to him Islam as a cultural system consists of various symbols that
correspond and combine to form a model for reality. However, in that position
religion cannot be experimentally penetrated, but only interpretatively. In religion,
the human conception of reality is not based on knowledge but on the belief in a
divine authority conceptualized in the holy book (Al-Qur'an). It is this Qur'an that
underlies all forms of reality. Furthermore the concepts of reality produced by
humans undergo parallel changes. Adaptation of religious-cultural concepts to
changing reality then forms a central component in cultural assimilation for
change. That way directional change, because people don't just react to the change
process by using cultural innovation. Thus it can be understood that the nature of
religion has a dual aspect namely:
• Give meaning to various aspects of social and psychological reality for its
adherents, so as to obtain an objective conceptual form.
• Religion can be tangible by reality and at the same time form a reality that is
in accordance with reality. This means that the interpretation of religious
symbols forms part of reality, because these symbols also affect reality. At
the same time the manifestation (practice) of the symbols to empirical reality
forms a structured pattern in the form commonly known as culture and
civilization.

7
Basssam Tibu, 2012. Islam Budaya dan Perubahan Sosial, Jakarta, Tiara Wacana,

Islam and Civilization (Analysis Study on The History of Civilization in Islam)

29
 Jurnal Al-Insyiroh: Jurnal Studi Keislaman
Vol. 5, No. 1, Maret 2019

Thus it can be concluded that Islam is the source of existing Islamic culture
and civilization. The foundation of Islamic civilization is Islamic culture,
especially its ideal form. So, Islam is not a culture but can give birth to culture. If
culture is the result of human creation, feeling and intention, then Islam is the
reality of revelation from God.
Taking the theme of Islamic civilization does not mean that the problem
of Islamic culture is not important in Islamic studies (Dirosah Islamiyyah). The
issue of Islamic culture is very important, because it is the foundation. Therefore,
studying Islamic civilization is also the same as studying Islamic culture.
Many writers (West or East) identify between Islamic Culture and
Civilization and Arabic Culture and Civilization. In classical times, this opinion
could be justified, even though it was actually different between Arabic and Islam.
In the Classical period, only one government center (ie the Arabs) and for several
centuries was very strong. The role of the Arabs was very dominant, so that the
cultural expressions that existed were all expressed through Arabic, in the end they
manifested the unity of Islamic culture.
But over time, the middle and modern periods emerged, where non-Arab
nations began to participate and foster a culture and civilization. Even though at
that time the Islamic ummah still looked at Islamic jurisdiction as their homeland.
Islam is still seen as a homeland and power.
The participation of the non-Arab nation in fostering culture and
civilization is not due to the disintegration between Islamic political forces and
several kingdoms in a very wide area, but because the expressions of culture and
civilization are no longer expressed through one nation. The administrative
language of Islamic government began to vary, such as Persia, Turkey, even the
role of Arabs had declined. Three major Islamic kingdoms in the middle period
were not controlled by the Arabs. Moreover, Islam is very tolerant in treating the
culture of the local community. Insofar as it does not deviate from the principles
of existing Islamic teachings. 8

8
Badri Yatim,Sejarah Peradaban Islam,(Jakarta;Rajagrafindo,1993):7

Muhammad Hifdil Islam

30
Jurnal Al-Insyiroh: Jurnal Studi Keislaman
Vol. 5, No. 1, Maret 2019

Muslims in the process of creating and developing culture must be able to

pioneer and guide the realization of a culture that is based on Islam. Maintain and
maintain the existing culture as long as it shows positive and useful values for
human life, discards values that are contrary to Islamic teachings and replaces them
with new ones that are in accordance with Islamic teachings (al-muhafadzah 'ala
al-qadim as-shalih, wal akhdzu bil jadid al-Ashlah). This is a basic value that is
significant enough to be guided by a Muslim who is sympathetic to the study of
Islamic History.
The history of Islamic civilization is interpreted as the development or
progress of Islamic culture in its historical perspective, and Islamic civilization has
various other meanings including, first: the history of Islamic civilization is the
progress and level of intelligence of reason produced in the period of the Prophet
Muhammad until the development of Islamic power now. Second: the history of
Islamic civilization is the results achieved by Muslims in the field of literature,
science and the arts. Third: the history of Islamic civilization is a political progress
or Islamic power which acts to protect the view of Islamic life, especially in
relation to worship, the use of language and people's habits.

F. Islamic Culture Vs Arabic Culture

Basically religion and tradition are two different worlds, each of which
has independence. Indeed, sometimes the area of tradition and religion overlaps,
one side, the area of religion comes from "normative revelations" and tradition
originates from "man-made", therefore tradition tends to change according to the
development of time and changing times. Well, this makes it possible for
assimilation of religious behavior in daily life to be adjusted to the prevailing
tradition.
Many things that we have to consider in terms of positioning texts with
a developing culture or tradition. However, there must be reconciliation between
the revelation of God by considering cultural factors, or those that are contextual
in nature. This is what later required the indigenization of Islam - borrowing the

Islam and Civilization (Analysis Study on The History of Civilization in Islam)

31
 Jurnal Al-Insyiroh: Jurnal Studi Keislaman
Vol. 5, No. 1, Maret 2019

term from Gus Dur--. Because, in addition to relating to the social order of
cultural communities, there are also many who intersect with religious behavior,
especially those that are favored by fiqh.
Many writers identify Islamic culture and civilization with Arabic
culture and civilization. That opinion may be justified even though actually
between Arab and Islam can still be distinguished. In classical times the
government center was only one and the Arab role in it was very dominant. All
Islamic jurisdictions use Arabic. All cultural expressions expressed through
Arabic. Although at that time non-Arab nations had also begun to participate in
fostering a culture & civilization. Moreover, many non-Muslims also contribute
their cultural works.
Lately there has been a kind of quite and radical movement with, There
is a tendency for a number of parties to prioritize the construction of Islamic
shari'a in the Arabic face while denying the reality of other traditions. Even
though Islam is not synonymous with Arabic as Indonesia is not Arab
sociocultural and its politicians. Although it is admitted that there is really
nothing wrong with using Arabic culture in expressing one's diversity, provided
that it does not give birth to a conflict in the community that is framed in a solid
conceptual understanding.
But what becomes the problem is when the use of the assumption that
"arabic color" is a single form of religion which is considered the most valid and
muthlak. So that the law must be applied in all conditions and situations patent.
This certainly affected the situation in which Arab expressions became dominant,
even hegemony in the culture and traditions that developed in the local
community. What is even more disturbing is the emergence of justifications like
ebelum / not kaffah (perfect), heresy, bid'ah or musyrik to people who do not use
the expression "arabic color". The issue of using headscarves, for example, is that
some veiled people see women who have not used headscarves or headscarves
differently from the hijab commonly used in Arabic, meaning that Islam is not
yet Kaffah.

Muhammad Hifdil Islam

32
Jurnal Al-Insyiroh: Jurnal Studi Keislaman
Vol. 5, No. 1, Maret 2019

This phenomenon is part of various kinds of phenomena that describe

the conflict and tension between Islamic law and culture. One thing appears to
be a problem, namely whether the culture that developed in the community must
be subject to the expression of Islamic law in the Arabic style as above ?.

G. Islam’s Normative and Islam’s history

To distinguish the region of Arabic culture and Islamic culture can be
reviewed by taking a concept that in Islam there is a collection of normative and
Islamic dogmas in fact is a historical reality. This is where Budi Munawar
Rahman in (--- his book Islam and civilization-) says that Islam has two kinds of
values, namely Islamic normative dimension and Islamic historical dimension.
These two aspects have a unified, inseparable, but distinguishable relationship.
First; normative aspects namely revelation must be accepted as is, binding on all
parties and universally applicable. Second; historical aspects, namely, the
Caliphate can always change, accept discussion because of products of a
particular age, and that is not a switch.
The recognition of Normative Islam, namely, Islam in the switch
dimension, which is recognized as having a transcendemental reality that is
absolute and universal, transcends time and space or is often referred to as the
reality of divinity. Whereas the notion of historical Islam, that is, Islam which
cannot be separated from history and human life in space and time, Islam which
is elevated by the context of the life of its adherents, is under the reality of
Godliness.
Besides the normative conception and hostoris to determine Arabic
culture and Islamic culture it is also possible to use the Ushul and Furu
conception. The issue of religious dogma is universal normative so this is the
spirit of Islamic teachings. While the furu ’aspect is traditional values that contain
furu’ (Branch) things that cannot be accepted raw, but the value of the substance
that covers them must be taken.

Islam and Civilization (Analysis Study on The History of Civilization in Islam)

33
 Jurnal Al-Insyiroh: Jurnal Studi Keislaman
Vol. 5, No. 1, Maret 2019

H. Chapter of Islamic Civilization History

Among historians there are differences of opinion about the time when
the history of Islam began. In general, the differences can be divided into three
types. First, the history of Muslims began since the Prophet Muhammad received
the first revelation. In this opinion, for the thirteen years the Prophet in Mecca
was born a Muslim community, although not yet sovereign. Secondly, the history
of Muslims began since the Prophet Muhammad moved to Medina, because new
Muslims were sovereign in Medina. Third, Islamic civilization began since the
Prophet Adam because all the Prophets sent by God to humans, all of them are
Islamic (Muslim).
Besides these differences of opinion, historians also disagree in
determining the phases or periodization of Islamic history made by Indonesian
scholars. According to A. Hasjmy, dividing the period of Islamic history is as
follows: 9
 . Beginning of Islam (610-661 AD)
 . Amawiyah Daula (661-750 AD)
 . Abbasid Daula I (740-857 AD)
 . Abbasid Daula II (847-946 AD)
 . Abbasid Daula III (946-1075 AD)
 . Mughol Daula (1261-1520 AD)
 . Ottoman Daula (1520-1801 AD)
 . Resurrection (1801 – present).
In contrast to A. Hasjmy, Harun Nasution divided the history of Islam
into three periods, namely the period of Classical (650-1250 AD), Middle (1250-
1800 AD) and Modern (1800-present): 10
1. Classical Period (650-1250 M)
The classical period between 650-1250 AD It began with problems in

9
A. Hasjmy Sejarah Kebudayan Islam di Indonesia,(Jakarta: Bulan Bintang, 1993) 55
10
Harun Nasution, Pembaharuan Dalam Islam,;Sejarah Pemikiran dan Gerakan
((Jakarta:Bulan Bintang,1982) 12 - 14

Muhammad Hifdil Islam

34
Jurnal Al-Insyiroh: Jurnal Studi Keislaman
Vol. 5, No. 1, Maret 2019

the Arab country itself, especially the challenges posed by Arab tribes who
did not want to submit again to the government of Medina. This is because
the Arabs consider that the agreement that was made with the Prophet
Muhammad was canceled, after the death of the Prophet Muhammad. After
domestic matters were completed, Abu Bakr sent power out of Arabia. During
the leadership of the Bin Khattab Ummah Islamic jurisdiction included the
Arabian Peninsula, Palestine, Syria and Egypt.
The classical period that lasts from 650-1250 AD This can be divided
into two: first, the progress period of Islam I, the progress period of Islam I
began in 650-1000 AD. The progress of Islam I was recorded in the history
of the struggle of the Prophet Muhammad from 570 –632 M. Khulafaur
Rashidin from 632-661 AD, Umayyad from 661-750 AD, Banu Abbas from
750-1250 AD And Secondly, the period of disintegration is 1000-1250.
2. Middle Period (1250-1800 M)
This mid-period ranged from 1250-1800 AD during this period was
a period of decline, with the fall of the city of Baghdad in the hands of the
Spaniards, after the Khilafah Abasyiah collapsed due to the attack of the
Mongol army, Islamic political forces suffered a drastic decline.
In 1500-1800 AD the overall political situation of the Islamic ummah
progressed again after the emergence and development of three major
kingdoms, namely the Ottoman Empire in Turkey, the Syafawi Empire in
Persia, and the Mughal Empire in India. In the year 1700-1800 AD, there was
a decline of the three kingdoms.
Furthermore, the middle period which lasts from 1250-1800 AD, can
be divided into two periods, namely:
a. First, the decline period I,
The decline period I took place in 1250-1500 AD In this era
decentralization and disintegration and the differences between Sunni and
Shi'a as well as between Arabs and Persians are very striking. The Islamic
world is divided into two, first, Arabic. The Arabic section consists of

Islam and Civilization (Analysis Study on The History of Civilization in Islam)

35
 Jurnal Al-Insyiroh: Jurnal Studi Keislaman
Vol. 5, No. 1, Maret 2019

Arabia, Iraq, Syria, Palestine, North Africa, and Egypt as its center.
Second, Persia. Persian culture takes an international form and thus urges
the field of Arab culture. The opinion that the door to ijtihad is closed is
increasingly widespread among Muslims. Likewise the tarekat with
negative influences. Very little attention to science. Muslims in Spain are
forced to enter Christianity or leave the area.
b. Second, the Period of the three great kingdoms
The period of the Three Great Kingdoms lasted 1500-1800 AD
which began with the age of progress in 1500-1700 AD and the age of
decline II year 1700-1800 AD Three kingdoms in question were the
Ottoman Empire in Turkey, the Safavid empire in Persia and the Mughal
kingdom in India. During the progress of the three great kingdoms, each
kingdom had its glory, especially in the form of literature and architects.
In an age of decline, the Ottoman empire was hit by European
powers, the Safavid empire was destroyed by Afghan tribal attacks, while
the Mughal kingdom's territory was reduced by the blows of Indian kings.
Muslims in a drastic decline. Finally, Napoleon in 1798 AD, could
occupy Egypt, which at that time was one of the most important Islamic
civilizations.
3. Modern Period (1800-Now)
The Modern Period in the history of Islam dates back to 1800 AD and
continues today. At the beginning of this period the condition of the Islamic
World was politically under the penetration of colonialism. Only in the middle
of the 20th century did the Islamic world rise to liberate its country from
Western colonialism.
This period was indeed a revival of Islam, after a setback in the
middle period. In this period began to emerge thinking of renewal in Islam.
The renewal movement arises because of two things, namely:
 The emergence of awareness among scholars that many foreign
teachings were entered and accepted as Islamic teachings.

Muhammad Hifdil Islam

36
Jurnal Al-Insyiroh: Jurnal Studi Keislaman
Vol. 5, No. 1, Maret 2019

 The West dominates the World in the fields of politics and civilization,
so they try to get up by imitating the West in matters of politics and
civilization to create a balance of power.
The modern period of 1800 AD and so on was the age of the rise of
Muslims. The fall of Egypt in the hands of the West convinced the Muslim
world of weakness and made Muslims aware that in the West a new
civilization had emerged that was higher and a threat to Islam. Kings and
Islamic leaders began to think about how to improve the quality and strength
of Muslims again. In the Modern period, the idea of renewal in Islam arose.
The general generally used the periodization used by Harun Nasution in
dividing the period of history of Muslims (Atang, Hakim and Mubarok, 2000:
139). Harun Nasution began the period of the year 650 or during the time of
Ustman because in the Ustman government various kinds of conflicts arose,
both theology and political opposition.
In connection with the history of the above, there are some notes that
need to be examined, the problem of the classic period of discontinuation with
the time of the Prophet. Harun began the classical period from 650 AD, which
was famous for the time of the Caliph Usman (644–656 AD). The question is
why did not start since the time of the Prophet (611–634) and not also during
the time of the Caliph Abu Bakr (632–634) and Umar ibn Khattab (634–644
AD).
Whereas, by many historical researchers, especially those from the
Islamic ummah themselves, it is said that the Messenger of Allah until the
time of Abu Bakr and Umar was an essential golden age from the point of
commitment of his ummah to Islam, is that commitment to Islam that gave
birth to Islamic cultural products. Harun began the chapter from Ustman's
time, because he emphasized at a time when theological and political conflicts
began to grow and color the next period. Therefore the periodization
formulated in advance is suitable if the emphasis is given on the history of the
development of Islamic thought.

Islam and Civilization (Analysis Study on The History of Civilization in Islam)

37
 Jurnal Al-Insyiroh: Jurnal Studi Keislaman
Vol. 5, No. 1, Maret 2019

I. CONCLUSION
The history of Islamic civilization is one of the most important fields of
study of Islamic studies. Islamic history is events or events that really happened
in the past that are entirely related to the religion of Islam. Islam is too broad in
scope, so Islamic history has become a broad scope. Among them are related to
the history of the process of growth, development, and the spread of Islam,
figures who develop and spread Islam, the history of progress and setbacks
achieved by Muslims in various fields, such as in the fields of religious and
general sciences, culture, architecture, politics, government, war, education,
economy, and so on. The History of Islamic Civilization is a product description
of the activities of the life of the Islamic ummah in the past that originated in
Islamic values.
In the Classical period, only one government center (ie the Arabs) and
for several centuries was very strong. The role of the Arabs was very dominant,
so that the cultural expressions that existed were all expressed through Arabic, in
the end they manifested a unity of Islamic culture which all in the form of Arabic.
To distinguish the region of Arabic culture and Islamic culture can be
reviewed by taking a concept that in Islam there is a collection of normative and
Islamic dogmas in fact is a historical reality. Besides the normative conception
and hostoris to determine Arabic culture and Islamic culture it is also possible to
use the Ushul and Furu conception.
Among historians there are differences of opinion about the time when the
history of Islam began. Commonly used in the periodization of the history of Islamic
civilization is divided into three periods namely, classical, mid and modern.

DAFTAR PUSTAKA

A. Hasjmy Sejarah Kebudayan Islam di Indonesia,Jakarta: Bulan Bintang,

1993

Muhammad Hifdil Islam

38
Jurnal Al-Insyiroh: Jurnal Studi Keislaman
Vol. 5, No. 1, Maret 2019

Ahmad Syalaby, Tarikh al Islamiyah al hadzarah al islamiyah,Kairo; ….

cetakan ke IV, 1978
Badri Yatim,Sejarah Peradaban Islam,Jakarta;Rajagrafindo,1993
Basssam Tibu, Islam Budaya dan Perubahan Sosial, Jakarta, Tiara Wacana,
2012
Dudung abdurrahman, Metode Penelitian Sejarah,Jakarta; LOGos, 1999
Harun Nasution
Poerwadarminto,Kamus Umum Bahasa Indonesia, Jakarta, Balai Pustaka,
1992
Sayyid Quthub, Konsepsi Sejarah dalam Islam,Jakarta;Pedoman ilmu Jaya ,
1992, cet II, Terjemahan Tarikhuna fi dzou’il al Islam, penerjemah
Nabhan Husein
Yusri Abdul Ghani Abdullah, Historiografi islam;dari klasik hingga modern,
Yakarta;Rajagrafindo, 2004

Islam and Civilization (Analysis Study on The History of Civilization in Islam)

39