In the coming century of globalization, the rapidly changing Muslim world will play an important role, and the processes of its evolution, called by many researchers the "Islamic Renaissance", will largely determine not only the interaction between the West and the East, but also seriously affect the overall vector of further development of the entire international community.

In this process, along with the hotbeds of traditional Islam (Saudi Arabia and a number of other Muslim countries), Indonesia, with a population of 220 million, 88 percent of which are adherents of Islam, will play an important and possibly increasing role.

The fundamental monograph of the scholar-orientalist V. F. Sychev "Indonesia and the Muslim world in the XX century" is devoted to the problems of Indonesia's place in the modern Muslim world, its relations with other Muslim countries and organizations, the specifics of Indonesian Islam and its role in the socio-political life of the country (Moscow, RUSAKI, 2003, 508 p.). Scientific research of the author of the book was enriched by his repeated stay in Indonesia.

The book shows in detail the process of Islamization of Indonesians, which synthesized the direct influence of both the Arabs, who formed the Muslim diaspora in the country in the Middle Ages, and the Ottoman Empire, which actively helped Indonesian Muslims in their struggle against European colonizers. Having experienced the influence of all the world's religions (Hinduism, Buddhism, Islam and Christianity) throughout their history, Indonesians have preserved a syncretic perception of the world around them, absorbing its impact and processing it in their own spirit.

The author examines the political role of Islam both in the state itself and in its relations with the Muslim world at different stages of the development of Indonesian society - during the colonial period, during the Japanese occupation, after independence, and at the present time. And Islam itself in Indonesia is not one-sided, and its relations with the Muslim world are ambiguous. While not claiming to be the world's Islamic vanguard, Indonesia nevertheless actively participates in the activities of the international organized Islamic movement, taking moderate positions.

It is very important to conclude that at the current stage of socio-political development, after the overthrow of the dictatorial regime of President Suharto, Indonesia, with its Muslim majority population, is the youngest democracy, thereby calling into question the well-established thesis that there is no place for democracy in the world of Islam. "The Indonesian case," the author sums up

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monographs-clearly shows that religious organizations can play an important role in the political participation of citizens in the affairs of their own state... and take part in the formation of the basis for a democratic state structure." At the same time, at all stages of the country's development, in the presence of the strongest influence of Islam on political life, the ruling circles avoided building a state based on the principles of Islam's dominance, preferring to rely on the philosophy of Pancha sila ^* .

Given the growing influence of Islamists in Indonesia, the author concludes, official Jakarta in the current conditions intends to actively participate in the international religious and political movement, adhering to moderate positions, and this participation "will introduce an element of a constructive, balanced approach in solving many important international problems." He sees the guarantee of such an approach in " the continuous concern of the official authorities of Indonesia to keep its largest Muslim community in the world in the channel of moderate, democratic development."

^* Five principles of Pancha Sila: faith in one supreme God, just and civilized humanity, unity of Indonesia, democracy guided by the wisdom of the people's representatives, social justice for all the people of Indonesia.

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