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In The Year 30 Hijri or 651 AD
In The Year 30 Hijri or 651 AD
Muhammad, Caliph Uthman ibn Affan RA sent a delegation to China to introduce the Daula
of Islam, which had recently been established. In the journey that took four years, the Uthman
delegates turned out to have stopped at the Archipelago.
A few years later, precisely in 674 AD, the Umayyad Dynasty had established a trading base
on the west coast of Sumatra. This is the first introduction of the Indonesian population with
Islam. Since then seafarers and Muslim traders have continued to arrive, century after
century. They bought produce from this green country while preaching. in this paper we will
discuss in more depth the history of the development of Islam in Indonesia.
As seen from the process of entering and developing Islam in Indonesia, there are three
theories that develop. Gujarat theory, Makkah theory, and Persian theory (Ahmad Mansur,
1996). These three theories, put forward the perspective of when the entry of Islam, national
origin, spreader or bearer of Islam to the archipelago.
The Meccan theory says that the process of entering Islam into Indonesia is directly from
Mecca or Arabia. This process took place in the first century Hijri or the 7th century M. The
figure who introduced this theory was Haji Abdul Karim Amrullah or HAMKA, one of the
Indonesian scholars and writers. Hamka expressed his opinion in 1958, during a speech
delivered at the anniversary of the State Islamic University (PTIN) in Yogyakarta. He
rejected all the assumptions of Western scholars who argued that Islam came to Indonesia
indirectly from Arabia. The arguments used as material for HAMKA reference are local
Indonesian sources and Arabic sources.
According to him, the initial motivation for the arrival of Arabs was not based on economic
values, but was motivated by the motivation of the spirit of the spread of Islam. In Hamka's
view, the trade route between Indonesia and Arabia had been going on long before AD.
In this case, the HAMKA theory is a refutation of the Gujarat theory which has many
weaknesses. He was even suspicious of the prejudices of Western orientalist writers who
tended to discredit Islam in Indonesia. Western writers, said HAMKA, made a very
systematic effort to eliminate the beliefs of Malay countries about intimate spiritual relations
between them and Arab land as the main source of Islam in Indonesia in studying religion. In
the view of HAMKA, Muslims in Indonesia get Islam from the first people (Arabs), not only
just trade. This HAMKA view is similar to the Sufi Theory expressed by A.H. Johns said that
the travelers (nomads) had made early Islamization in Indonesia. Sufis usually wander from
one place to another to establish a group or tarekat college.
2. Gujarat Theory
Gujarat's theory says that the process of coming to Islam from Indonesia came from Gujarat
in the 7th century H or 13th century AD. Gujarat is located in the western part of India,
bordering the Arabian Sea. Most of the people who socialize this theory are scholars from the
Netherlands. The first scholar to put forward this theory was J. Pijnapel from Leiden
University in the 19th century. According to him, Arabs with Syafei verses had settled in
Gujarat and Malabar since the beginning of the Hijriyya (7th century AD), but Pijnapel who
spread Islam to Indonesia was not from direct Arabs, but Gujarat traders who had embraced
Islam and traded to the eastern world, including Indonesia. In subsequent developments,
Pijnapel's theory was agreed upon and spread by a prominent Dutch Orientalist, Snouck
Hurgronje. According to him, Islam had already developed in the port cities of the Indian
Continent. The Gujarat people had earlier opened trade relations with Indonesia compared to
Arab traders. In Hurgronje's view, the arrival of Arabs occurred in the next period. The Arabs
who came were mostly descendants of the Prophet Muhammad who used the title "sayid" or
"syarif" in front of his name.
Gujarat's theory was later also developed by J.P. Moquetta (1912) who gave an argument
with the tombstone of Sultan Malik Al-Saleh who died on 17 Dzulhijjah 831 H / 1297 M in
Pasai, Aceh. According to him, the tombstone in Pasai and the Maulanan Malik Ibrahim tomb
which died in 1419 in Gresik, East Java, has the same form as the tomb found in Kambay,
Gujarat. Moquetta finally concluded that the tombstones were imported from Gujarat, or at
least made by Gujarati or Indonesians who had learned Gujarati calligraphy. Another reason
is the similarity of the Syafei school that is held by Muslim communities in Gujarat and
Indonesia.
3. Persian theory
Persian theory says that the process of coming to Islam from Indonesia originated in Persia or
Persia (now Iran). The originator of this theory is Hoesein Djajadiningrat, historian from
Banten. In giving his argument, Hoesein emphasized his analysis of the similarity of culture
and tradition that developed between the Persian and Indonesian communities.
These traditions include: the tradition of celebrating 10 Muharram or Asyuro as a Shiite holy
day for the death of Hussein bin Ali, the grandson of the Prophet Muhammad, as he
developed in the tradition of the Ark in Pariaman in West Sumatra. The term "ark" (keranda)
is taken from Arabic which is translated through the Persian language. Other traditions are
mystical teachings with many similarities, for example between the teachings of Syekh Siti
Jenar from Central Java and Al-Hallaj Sufi teachings from Persia. It is no accident, both of
them died convicted by the local authorities because their teachings were considered contrary
to the unity of Islam (apostasy) and endangered political and social stability. Another reason
stated by Hoesein is in line with Moquetta's theory, namely that there are similarities in the
art of chisel calligraphy on tombstones used in early Islamic tombs in Indonesia. Another
similarity is that Indonesian Muslims adhere to the Syafei school, just like most Muslims in
Iran.
Although Islam could only be said to develop after the establishment of the Islamic empire,
or at least when there were links between Muslim brothers and natives, the way of the arrival
of Islam and its spread in Indonesia was not carried out solely from political or trade
channels. Orphans: 201-203). These development channels include trade channels, political
channels, marriage channels, educational channels, arts channels and Sufism channels.
1. Trade approach
Islamic traders from Gujarat, Persia and Arabia lived for months in Malacca and ports in
Indonesia. They are waiting for a good monsoon to return to sailing. So there was an
interaction or association between the merchants and kings, nobles and local people. This
opportunity was used by traders to spread Islam.
2. Political approach
The entry of Islam through this channel can be seen when Samudera Pasai became a
kingdom, many people embraced Islam. Processes like this also occurred in Maluku and
South Sulawesi, most people converted to Islam after their king embraced Islam first. The
king's political influence greatly helped spread Islam in this area. From here it can be said
also that the victory of the Islamic empire politically attracted many royal residents who were
not Muslims to embrace Islam.
3. Approach to marriage
Inevitably, from an economic standpoint, Muslim traders had better social status than most
natives, so the indigenous population, especially the noble daughters, were interested in
becoming the wives of the merchants. Before the wedding procession,
Ark was developed in tradition in Pariaman in West Sumatra. The term "ark" is taken from
Arabic which is translated through the Persian language. Other mystical teachings with many
similarities, for example between the teachings of Syekh Siti Jenar from Central Java and Al-
Hallaj teachings from Persia. It is no accident, both of them are convicted by local authorities
because their teachings are considered to be contrary to the unity of Islam (apostasy) and
endangered by political and social stability. Another reason stated by Hoesein is in line with
Moquetta's theory, namely that there are similarities in art of calligraphy on tombstones used
in early Islamic tombs in Indonesia. Another similarity is that Indonesian Muslims adhere to
the Syafei school, just like most Muslims in Iran.
Although Islam was only developed after the establishment of the Islamic empire, at least
when there were links between Muslim brothers and sisters, the spread in Indonesia was not
carried out solely from political or trade channels. Orphans: 201-203). These development
channels include trade channels, political channels, marriage channels, educational channels,
arts channels and Sufism channels.
1. Trade approach
Islamic traders from Gujarat, Persia and Arabia lived for months in Malacca and ports in
Indonesia. They are waiting for a good monsoon to return to sailing. So there is an interaction
between merchants and employees, nobles and local people. This opportunity was used by
traders to spread Islam.
2. Political approach
The entry of Islam through this channel can be seen when the kingdom becomes a kingdom,
many people embraced Islam. Processes like this also occurred in Maluku and South
Sulawesi, most people converted to Islam after their king embraced Islam first. The king's
political influence greatly helped spread Islam in this area. From here it can also say that the
victory of the Islamic empire is politically attracted by many royal residents who are not
Muslims to embrace Islam.
3. Approach to marriage
Inevitably, from an economic standpoint, Muslim traders have better social status than most
natives, so the indigenous population, especially the noble daughters, were interested in
becoming the wives of merchants. Before the wedding procession,
they have been Islamized first, and after they have offspring, the Muslim environment is
expanding. Therefore it is not surprising that many Muslim villages have sprung up.
Initially this village developed on the coast, usually they were called Arabian villages - and
still famous today. In the next development, because there were women of noble descent who
were married by the merchant, of course then they could accelerate the process of
Islamization. Thus happened between Raden Rahmat or Sunan Ampel with Nyai Manila,
Sunan Gunung Jati with Princess Kawunganten, Brawijayadengan daughter Campa who took
Raden Patah, the first king of the kingdom of Demak, and others.
4. Educational approach
In this process, it is usually carried out through education carried out by guardians, clerics,
scholars, or religious teachers who educate their students. The fastest place to develop
Islamic teachings is in Islamic boarding schools. In that place the students were educated and
taught Islamic education in depth, so that they really mastered the science of religion. After
graduating from the pesantren, the santri returned to their home areas to then spread to the
general public the lessons they had learned at the pesantren.
5. Artistic approach
Art is a vehicle for preaching for religious leaders in Indonesia. In this process the most well-
known uses are those who spread Islam on Java. One of the most famous media performances
through puppet shows. Sunan Kalijaga, the spreader of Islam in the area of Central Java is a
person who is very adept at playing puppets. The wayang stories that are played come from
the stories of Ramayana and Mahabarata which are indeed very Sufism is part of the
teachings of Islam.
The leaders of Sufism usually have special expertise so that they can attract residents to
embrace the teachings of Islam. Such expertise usually manifests in the form of healing for
people affected by the disease, then healed. There was also a manifestation of the magic
powers which were already very familiar with the indigenous population when it was famous
and favored by the people. In playing the puppets, Islamic teachings are always inserted so
that the indigenous population begins to become familiar with Islamic teachings through this
media. The most interesting thing in this show was that the residents were free of charge
when they watched the puppet show, they were only asked to chant the sentence of shahada,
so they finally converted to Islam and took part in the teachings.
6. Approach to Sufism
Sufism is part of the teachings of Islam. These Sufism leaders
usually have special expertise so that they can attract residents to embrace the teachings of
Islam. Such expertise usually manifests in the form of healing for people affected by the
disease, then healed. There was also a manifestation of magic powers that were already very
familiar with the indigenous population at that time.
2. Kingdom of Demak
Before it was known as Demak, the area was known by the name
Bintoro or Gelagahwangi which is a duchy area under the authority of Majapahit. The Duchy
of Demak was controlled by Raden Patah, one of the descendants of King Brawijaya V (Bhre
Kertabumi), the king of Majapahit. With the development of Islam in Demak, Demak could
develop as a trading city and a center for the spread of Islam on the island of Java.
This was an opportunity for Demak to break away by attacking Majapahit. After Majapahit
was destroyed, Demak stood as the first Islamic kingdom on the island of Java with its king,
Raden Patah. Demak Kingdom is geographically located in Central Java with its
administrative center in the Bintoro area on the estuary of the Demak river, which is
surrounded by vast swampy areas in the waters of the Muria Sea. (now the Muria Sea is
already a lowland flowed by the Lusi River). Bintoro as the center of the kingdom of Demak
is located between Bergola and Jepara, where Bergola was an important port during the
period of the Mataram kingdom (Wangsa Syailendra), while Jepara eventually developed as
an important port for the kingdom of Demak.
3. Kingdom of Banten
As explained in the material description of the kingdom of Demak, that the western tip of
Java, namely Banten and Sunda Kelapa, can be captured by Demak, under the leadership of
Fatahillah. For this reason, the area was under the control of Demak. After Banten was
Islamized by Fatahillah, the Banten area was handed over to his son named Hasannudin,
while Fatahillah himself settled in Cirebon, and was more engaged in religious matters. By
giving Banten to Hasannudin, Hasannudin laid the groundwork
Banten's royal government and appointed itself as the first king, ruled in 1552-1570.
The location of the kingdom of Banten is located in the present Banten region, namely on the
East bank of the Sunda Strait so that the area is strategic and very crowded for national trade.
During the reign of Hasannudin, Banten was able to escape from the kingdom of Demak, so
that Banten could develop quite rapidly in various fields of life.
4. Mataram Kingdom
At the beginning of its development the Mataram kingdom was a duchy area controlled by Ki
Gede Pamanahan. The area was given by Prince Hadiwijaya (Jaka Tingkir) namely king
Pajang to Ki Gede Pamanahan for his services to help overcome the civil war in Demak
which became the background of the emergence of the kingdom of Pajang. Ki Gede
Pamanahan had a son named Sutawijaya who also served king Pajang as the command of the
king's guard forces. After Ki Gede Pamanahan died in 1575, Sutawijaya succeeded him as
Duke in Kota Gede. After the Hadiwijaya government in Pajang ended, there was a civil war
between Hadiwijaya's son Prince Benowo and Arya Pangiri, the Demak Regent who was a
descendant of Raden Trenggono.
As a result of the civil war, many areas controlled by Pajang broke away, so this prompted
Prince Benowo to ask Sutawijaya for help. With Sutawijaya's help, the civil war can be
overcome and because of his inability, Prince Benowo voluntarily surrenders his throne to
Sutawijaya. Thus the kingdom of Pajang ended and as a result came the kingdom of
Mataram. The location of the Mataram kingdom was in southern Central Java with its center
in the city of Gede, which is now around the city of Yogyakarta.
5. Gowa-Tallo Kingdom
In South Sulawesi in the 16th century there were several kingdoms including Gowa, Tallo,
Bone, Sopeng, Wajo and Sidenreng. Each of these kingdoms formed alliances according to
their respective choices. One of them was the kingdom of Gowa and Tallo formed an alliance
in 1528, thus giving birth to a kingdom better known as the kingdom of Makassar. The name
Makassar is actually the capital of the Gowa kingdom and is still used as the provincial
capital of South Sulawesi. Geographically, the area of South Sulawesi has a very strategic
position, because it is in a shipping lane (Nusantara trade). Even the Makassar area is the
center of transit for traders both from Eastern Indonesia and those from West Indonesia. With
this strategic position, the Makassar kingdom developed into a large kingdom and ruled over
the archipelago's trade routes.
6. Ternate-Tidore Kingdom
The kingdoms of Ternate and Tidore are located in the Maluku islands. Maluku is an
archipelago located between Sulawesi Island and Irian Island. The number of islands is
hundreds and is a mountainous island and the land is fertile. The condition of Maluku which
is fertile and covered by jungle, the Maluku region is known as a producer of spices such as
cloves and nutmeg. Cloves and nutmeg are well-known commodities of spice trade at that
time, so that in the 12th century when the demand for spices increased greatly, the people of
Maluku began to cultivate plantations and not only rely on forest products. There are many
clove plantations in Buru Island, Seram and Ambon. In order to get the spices, many
merchants came to the Maluku Islands. One of them is an Islamic trader from East Java. Thus
through the trade route the religion of Islam entered the Moluccas, especially in trade areas
such as
It is in Ambon, Ternate and Tidore.
In addition through trade, the spread of Islam in Maluku is carried out by the preachers
(lecturers) from Java, one of whom is a well-known missionary, Maulana Hussain from East
Java who was very active in spreading Islam in Maluku, so that in the 15th century Islam
developed rapidly in Maluku. With the development of Islamic teachings in the Maluku
Islands, the people of Maluku both from the upper classes or the general population embraced
Islam, for example the King of Ternate, Sultan Marhum, even his crown prince, Sultan
Zaenal Abidin, studied Islam at the Sunan Giri Islamic Boarding School in Gresik, East Java.
15th century. Thus in Maluku many developing Islamic kingdoms. Of the many Islamic
kingdoms in Maluku, the kingdoms of Ternate and Tidore were the two Islamic kingdoms
which were quite prominent, even competing with each other for political and economic
hegemony (influence) in the region.
Source :
https://membangunsemangathidup.blogspot.com/2017/10/makalah-sejarah-masuknya-islam-
di.html
Pada tahun 30 Hijrih atau 651 Masehi, hanya berselang sekitar 20 tahun dari wafatnya
Rasulullah SAW, Khalifah Utsman ibn Affan RA mengirim delegasi ke Cina untuk
memperkenalkan Daulah Islam yang belum lama berdiri. Dalam perjalanan yang memakan
waktu empat tahun ini, para utusan Utsman ternyata sempat singgah di Kepulauan Nusantara.
Beberapa tahun kemudian, tepatnya tahun 674 M, Dinasti Umayyah telah mendirikan
pangkalan dagang di pantai barat Sumatera. Inilah perkenalan pertama penduduk Indonesia
dengan Islam. Sejak itu para pelaut dan pedagang Muslim terus berdatangan, abad demi abad.
Mereka membeli hasil bumi dari negeri nan hijau ini sambil berdakwah. dalam makalah ini
akan di bahas lebih mendalam mengenai sejarah perkembangan islam di Indonesia.
Di lihat dari proses masuk dan berkembangnya agama Islam di Indonesia, ada tiga
teori yang berkembang. Teori Gujarat, teori Makkah, dan teori Persia (Ahmad Mansur,
1996). Ketiga teori tersebut, saling mengemukakan perspektif kapan masuknya Islam, asal
negara, penyebar atau pembawa Islam ke Nusantara.
Meskipun Islam baru bisa dikatakan berkembang setelah berdirinya kerajaan Islam,
atau setidaknya ketika ada jalinan hubungan dagang antara saudaga rmuslim dengan pribumi,
namun cara kedatangan Islam dan penyebarannya di Indonesia tidak dilakukan dari saluran
politik atau perdagangan semata.Setidaknya ada enam saluran berkembangnya Islam di
Indonesia(Yatim:201-203). Saluran perkembangan tersebut meliputi saluran perdagangan,
saluran politik, saluran perkawinan, saluran pendidikan,saluran kesenian dan saluran tasawuf.
Sumber :
https://membangunsemangathidup.blogspot.com/2017/10/makalah-sejarah-masuknya-
islam-di.html