Historical Context

In the 16th to 18th century, most major Islamic kingdoms in modern day Indonesia have a grand mosque in their capital city. They were commonly located nearby the Alun-alun, a city square, and in some extent became an inseparable component. Grand mosques became the center of all sorts of public activities. Communal activities such as trades, social interactions, and recreations were an integral part of a grand mosque, not to mention political movement.

Grand Mosque as a Political Medium

Theoretically, in political respect, grand mosques serve as a center of circulation of information and propaganda. The absence of smaller mosques forces people to pray and gather in one place and allowing them to develop shared political views. Through religious gatherings and sermons, local Muslim authorities are able to conspire and propagate ideas of subversive movements to the public against the ruling authorities.

The “Decentralization”

Ruling authorities, with a tendency of Islamophobia, tend to encourage decentralization among Muslim communities in order to suppress a possibility of conspiracy. For example, the number of mosques in Indonesia has been growing rapidly in the last 15 years. Regardless of the causes behind the increase in mosque construction, a larger number of neighborhood mosques disperses congregational gatherings that were once concentrated in fewer locations. This spatial decentralization may reduce the role of any single grand mosque as a focal point for political mobilization.

Conclusion

Throughout Indonesian history, the grand mosque was more than a religious institution. It also functioned as an important social and political space where information, authority, and collective identity converged. As religious infrastructure becomes increasingly decentralized, the political significance of any single mosque may likewise diminish. While this phenomenon should not be interpreted as evidence of a deliberate state policy, it suggests that the spatial organization of religious institutions can influence patterns of communication, collective action, and political mobilization.

Islamic history has long been recognized as a rich source of ethical, theological, and philosophical insights that have shaped generations of thought and practice. While scholarship often emphasizes dimensions such as jurisprudence, spirituality, and intellectual tradition, one crucial aspect tends to receive comparatively less attention in contemporary discourse: the concept of political resistance.

In the present context, it may be argued that segments of the Muslim community exhibit a diminished responsiveness to systemic oppression. The influence of global capitalism, with its emphasis on individual productivity and material pursuits, arguably contributes to a depoliticization of collective consciousness. As a result, historical precedents of resistance are often underexamined or insufficiently integrated into modern ethical frameworks.

Historical examples, however, demonstrate that resistance has been a recurring and significant element within Islamic societies. One illustrative case is the resistance of the Moriscos in early modern Spain. Following the fall of Muslim rule in the Iberian Peninsula, these forcibly converted Muslims were subjected to systematic repression under the Spanish Crown. Policies included compulsory conversion to Christianity, prohibition of the Arabic language, and the suppression of Islamic cultural practices. In response, segments of the Morisco population organized a rebellion under the leadership of Fernando de Válor, also known as Aben Humeya. Although ultimately unsuccessful, this uprising represents a significant instance of resistance against religious and cultural coercion.

Similar examples also occurred in the contemporary period. Following the breakup of Yugoslavia in the 90’s, a group of Bosnian Jihadist was formed to contain genocide from the Serbs and Croats. Although resulted in a huge population loss, the resistance enticed international Muslim solidarity and became a symbol of Islamic resistance in the modern times.

At a more foundational level, the mission of Prophet Muhammad can also be interpreted through the lens of political resistance. His early struggle in Mecca was not solely a theological endeavor but also a challenge to the entrenched socio-political order of the Quraysh elite, whose authority was closely tied to economic control and tribal hierarchy. The emergence of Islam thus entailed both spiritual transformation and a reconfiguration of power relations, positioning it as a form of resistance to systemic injustice.

Fast-forward to today’s context, oppression has transformed into a more subtle, non-coercive and unrecognizable form. This transformation diminish collective consciousness among the people. Thus, political resistance discourse needs to reach the unconscious minds. Besides religious teachings, lectures about Islamic political resistance are also necessary to be echoed in Muslim communal gatherings and media.

In conclusion, the historical record suggests that political resistance constitutes an integral dimension of Islamic tradition. Re-engaging with this aspect may offer a more comprehensive understanding of Islamic ethics, particularly in addressing contemporary forms of oppression and inequality.