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Serangkaian aksi teror dan tindak kekerasan oleh sekelompok organisasi Islam yang terjadi kurang lebih satu dasawarsa terakhir telah menjadikan Indonesia sebagai salah satu negara yang mendapatkan kecaman dunia internasional. Akibatnya timbul semacam islamophobia dan memandang bahwa Indonesia adalah negara sarang teroris. Gerakan radikalisasi agama dalam wujud apa pun termasuk yang paling ekstrem teror bom sebetulnya sudah ada sejak era tahun 1950-an. Fase pertama dimulai dengan munculnya gerakan DI/ TII Kartosoewirjo. Fase kedua, munculnya gerakan Komando Jihad 1970-an hingga 1980-an yang beberapa aktor utamanya adalah mantan anggota DI/TII era Kartosoewirjo. Nama Abdullah Sungkar dan Abu Bakar Ba'asyir, yang kemudian dikenal luas sebagai amir Jamaah Islamiyah (JI), telah mulai menyeruak pada masa itu. Fase ketiga, berbagai gerakan teror dan kekerasan yang terjadi saat dan pascareformasi, akhir 1990-an hingga saat ini. Dan fase keempat, ditandai dengan berkembangnya kelompok-kelompok Islam radikal baru, terutama dari kelompok muda, yang sebetulnya masih mempunyai keterkaitan dengan para tokoh generasi sebelumnya. Radikalisasi mereka lebih dipengaruhi oleh berbagai peristiwa global. salah satu contoh organisasi ini adalah ISIS (Islamic State of Iraq and Syiria). Gerakan radikalisasi agama dalam alur sejarah perkembangannya sebenarnya bukanlah gerakan murni jihad atas nama agama, melainkan juga mengusung kepentingan politik dan ekonomi dalam kaitannya dengan konspirasi global. Dengan kata lain, paham keagamaan hanya dijadikan kedok untuk mewujudkan kepentingan pihak tertentu. A series of acts of terror and violence by Moslem organizations which occur approximately the last decade has made Indonesia as one of the countries that receive international condemnation. Consequently arise islamophobia and saw that Indonesia is a terrorist state. Movement of religious radicalization in whatever form, including the most extreme terrorist bombings have actually been around since the 1950 era. The first phase began with the emergence of DI/TII Kartosoewirjo. The second phase, the emergence of Komando Jihad movement of the 1970 until the 1980 that some of the main actor is a former member of DI/TII Kartosoewirjo era. The name Abdullah Sungkar and Abu Bakar Bashir, who came to be known widely as the amir of Jamaah Islamiyah (JI), have begun to burst at that time. The third phase, the various movements of terror and violence that occurred during and after the reformation, the late 1990 to the present. And the fourth phase, characterized by the development of radical Islamic groups, mainly from the younger groups, who actually still has a link with the previous generations of leaders. Radicalization they are more influenced by global events. One example of this organization is the ISIS (Islamic State of Iraq and Syria). Movement of religious radicalization in the course of history of its development is not actually pure movement jihad in the name of religion, but also carries political and economic interests in relation to the global conspiracy. In other word, religious sect is only used as a cover to realize the interests of certain parties.

Serangkaian aksi teror dan tindak kekerasan oleh sekelompok organisasi Islam yang terjadi kurang lebih satu dasawarsa terakhir telah menjadikan Indonesia sebagai salah satu negara yang mendapatkan kecaman dunia internasional. Akibatnya timbul semacam islamophobia dan memandang bahwa Indonesia adalah negara sarang teroris. Gerakan radikalisasi agama dalam wujud apa pun termasuk yang paling ekstrem teror bom sebetulnya sudah ada sejak era tahun 1950-an. Fase pertama dimulai dengan munculnya gerakan DI/ TII Kartosoewirjo. Fase kedua, munculnya gerakan Komando Jihad 1970-an hingga 1980-an yang beberapa aktor utamanya adalah mantan anggota DI/TII era Kartosoewirjo. Nama Abdullah Sungkar dan Abu Bakar Ba'asyir, yang kemudian dikenal luas sebagai amir Jamaah Islamiyah (JI), telah mulai menyeruak pada masa itu. Fase ketiga, berbagai gerakan teror dan kekerasan yang terjadi saat dan pascareformasi, akhir 1990-an hingga saat ini. Dan fase keempat, ditandai dengan berkembangnya kelompok-kelompok Islam radikal baru, terutama dari kelompok muda, yang sebetulnya masih mempunyai keterkaitan dengan para tokoh generasi sebelumnya. Radikalisasi mereka lebih dipengaruhi oleh berbagai peristiwa global. salah satu contoh organisasi ini adalah ISIS (Islamic State of Iraq and Syiria). Gerakan radikalisasi agama dalam alur sejarah perkembangannya sebenarnya bukanlah gerakan murni jihad atas nama agama, melainkan juga mengusung kepentingan politik dan ekonomi dalam kaitannya dengan konspirasi global. Dengan kata lain, paham keagamaan hanya dijadikan kedok untuk mewujudkan kepentingan pihak tertentu. A series of acts of terror and violence by Moslem organizations which occur approximately the last decade has made Indonesia as one of the countries that receive international condemnation. Consequently arise islamophobia and saw that Indonesia is a terrorist state. Movement of religious radicalization in whatever form, including the most extreme terrorist bombings have actually been around since the 1950 era. The first phase began with the emergence of DI/TII Kartosoewirjo. The second phase, the emergence of Komando Jihad movement of the 1970 until the 1980 that some of the main actor is a former member of DI/TII Kartosoewirjo era. The name Abdullah Sungkar and Abu Bakar Bashir, who came to be known widely as the amir of Jamaah Islamiyah (JI), have begun to burst at that time. The third phase, the various movements of terror and violence that occurred during and after the reformation, the late 1990 to the present. And the fourth phase, characterized by the development of radical Islamic groups, mainly from the younger groups, who actually still has a link with the previous generations of leaders. Radicalization they are more influenced by global events. One example of this organization is the ISIS (Islamic State of Iraq and Syria). Movement of religious radicalization in the course of history of its development is not actually pure movement jihad in the name of religion, but also carries political and economic interests in relation to the global conspiracy. In other word, religious sect is only used as a cover to realize the interests of certain parties.

This study explains the role and strategy of Malaysia during Mahathir Mohammad era and Indonesia in the Soeharto era in facing their Islamists group opposition. In their early period, these two regimes used an iron cage to defeat their political enemies. Mahathir fought with the power of PAS (Parti Al-Islam Se-Malaysia) which becomes more radical in the early of 1980s; meanwhile, Suharto faced the Islamic extremist groups in the early of 1970s. Mahathir consisted to give enough spaces for competition, Suharto did not want to compromise. In its progress, these two regimes chose softer strategy by playing 'Islamic cards' due to the double purposes: coopting the opposite and building a better image as an Islamic regime. Hence, the political project of Islamization of Mahathir and Soeharto could not be separated from the problem of domestic political contestation and an effort to look for new legitimacy. Thereby, their Islamic political projects ended differently. Due to the monetary crisis and democratic reforms in 1998 affected the Soeharto regime to step down and make an end to all of the political projects he has designed. On the contrary, the Mahathir regime has successfully survived in facing the similar crisis, so that his pro-Islamic policy has passed off although not as aggressive as in the past.

In Singapore, Islamic identity matters mainly because Muslims and Malays have special constitutional status. However, state policies seem to contradict the status while the community is still dealing with the problem of backwardness in educational and economic development. This article examines the profile and strategic role of two Islamic organizations, MUIS (Majlis Ugama Islam Singapura, the Islamic Religious Council of Singapore) and Pergas (Persatuan Ulama dan Guru-Guru Agama Islam Singapura, Singapore Islamic Scholars, and Religious Teachers Association), in accommodating the expression and reconstructing Singaporean Muslim identity. Through intensive library research and using an interdisciplinary approach from social constructivist and fiqh of minorities' perspectives, this article found that both have played a very important role in the expression and construction of Singaporean Muslim identity. There have been dynamic contestation and cooperation between the state policies towards the Muslim community. However, the global effect of Islamist extremism and terrorism has united them in terms of religious thought, attitude, and the formulation of the ideal Singaporean Muslim identity. The changing process of their stances toward the government's policies was effective due to the function of fiqh of minorities in contextualizing Islamic teachings in the context of Singapore as a secular state.