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Abstract: This paper aims to reveal the contribution of Islamic civilization to western civilization by discussing: (1) The early history of Islamic civilization (2) The entry path of Islamic civilization to the West. The results of this study reveal that Islamic civilization entered the west, precisely in Europe in three ways, namely the channel of Islamic civilization which influenced Europe through Spain, Sicily, and the Crusade. In this route trade exchange took place, but the most important channel in this case was Islamic Spain. Spain is the most important place for the West to absorb Islamic civilization, both in political, social, economic and civilizational relations between countries. That is a fact of Spanish history for more than seven centuries under Islamic rule. Western civilization was built from the womb of the early phase of Islamic history in occupying Spain. Socio-politically, Islam is in a very strong position to expand and civilizationally is in its golden peak. This expansion process was followed by the transfer of science from the Muslims to the Spanish population at that time. The open culture and the generosity of knowledge built by the Muslims at that time made every group, region, or ethnic group very wide open to gain knowledge from Muslim scholars, including many Europeans who studied in various fields, both science and technology. 'aqli science and naqli science. After they returned to their respective areas, many developed this knowledge in mainland Europe. ; This paper aims to reveal the contribution of Islamic civilization to western civilization by discussing: (1) The early history of Islamic civilization; (2) The entry route of Islamic civilization to the West. The results of this study reveal that Islamic civilization entered the west, precisely in Europe in three ways, namely the channel of Islamic civilization which influenced Europe through Spain, Sicily, and the Crusade. In this route trade exchange took place, but the most important channel in this case was Islamic ...

The idea of an "Islamic civilization" emerged in the very late period of the Ottoman Empire in the context of complex and multi-dimensional modernization and secularization processes. Enunciated by the Young Ottomans in the 1870s and gaining prominence in the time of Sultan Abdülhamid II, Islamic civilization was conceived, at least in part, as a counter-point to European and other civilizations. Although both its proponents and opponents assume that the religion of Islam lies at its heart, the paper will show that the idea of an Islamic civilization is a secular idea or, more precisely, one that bears the imprint of secularization. Using the work of Wilfred Cantwell Smith, among others, the argument will draw on a conception of religion as a reified category which entails that, as such, religion is conducive to secularization. It will build on and extend on this conception of religion by proposing that Islamic civilization, also a reified concept, is a further step in the direction of secularization. The paper will show this by analyzing Turkish Islamic thought, focusing particularly on Necip Fazıl Kısakürek, an Islamic thinker of the early Republican era, and the more recent figure of Ahmet Davutoğlu. The material presented here will challenge the conventional understanding of "religion" and "secularity" by highlighting that the boundaries between the two are constantly shifting and evolving.

Islam is part of the source of civilization for its adherents. It is adjusted to the term civilization itself, which has the meaning of the product of activities in human life, both in the economic, social, political, educational fields, and so on. Thus, in this case, Islam as a religion, in its holy writings, also provides a clue about the things needed in human life, although not in clear language. Enforcing the implementation of Arabic Islamic Sharia into society such as in Indonesia will form a feeling of alienation in religion. For example, in the case of wearing the hijab for Muslim women. Arab or Middle Eastern dress models and hijabs have black color. If these models are used in the Muslim community in Indonesia, the users will look different and seem strange in the community itself. Therefore, a wise attitude is needed in the implementation of religious teaching to adjust according to the existing local or local culture.

Islam is a source of civilization for its adherents, in accordance with the conception of the word civilization itself, which means the product of human life activity, whether in the field of politics, economy, social, education and so forth. So Islam as a religion, in its scriptures also gives clues about the things that are needed in human life, although it is not in the language of detailly. Enforcing the application of Arabic Islamic Shari'a into the society such as Indonesia, of course it will create feelings of alienation in religion. As an example is in the case of hijab for muslim woman (muslimah). Arabic or Middle Eastern dress models and veils are dark colors. If these models are used in Indonesian Moslem society, the wearer will look different and become strange in that society. Therefore it is needed to take a wise attitude in implementation the teaching of religion, so that it will be suitable with local culture that is already exists.

Book reviewed in this article:The Jihad in Classical and Modern Islam: Rudolph PetersThe Last Great Muslim Empires: History of the Muslim World: Hans J. Kissling et al

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