Islam In Indonesia

Arranged to fulfill the task

Subject: English
Semester: II (Two) Academic Year:2020/2021
Supporting Lecturer: Ismail Rahmat, M.Pd

By:
Riqfa Aulia R
NIM: 20.2.21.022

SHARIAH ECONOMIC STUDY PROGRAM

SHARIA DEPARTMENT
HIGH SCHOOL OF ISLAMIC RELIGION (STAI) SANGATTA
KUTAI TIMUR
2021
 FOREWORD
author makes the presence of Allah SWT, by His grace, the author can
complete this paper to fulfill the task of English education courses
The author hopes this paper can be useful in escorting students in
understanding “Islam In Indonesia" which is one indicator/theme of English
Language Education courses
Acknowledgments, the author goes to Mr. Ismail Rahmat, M.Pd as a
lecturer in English Education courses who have guided us in studying English
Education courses, and colleagues who always remind these tasks and provide
ideas which is positive for the author
The author is aware of many shortcomings and imperfections in the
preparation of this paper in terms of sentence or language. Thus, please criticize
and advise to be even better in the future and if there are many mistakes apologize
profusely.

Sangatta, March 2021

Author

i
 TABLE OF CONTENTS

Cover..................................................................................................................................i
FOREWORD....................................................................................................................i
TABLE OF CONTENTS.................................................................................................ii
Chapter 1 Preliminary.....................................................................................................1
A. Background.......................................................................................................1
B. Formulation Of The Problem...........................................................................1
Chapter 2 Discussion........................................................................................................2
A. The spread of Islam according to a number of records....................................2
B. Early Islamic Education System.......................................................................5
Chapter III Closing........................................................................................................13
A. Conclusion.......................................................................................................13
BIBLIOGRAPHY..........................................................................................................13

ii
 Chapter 1
Preliminary
A. Background
The history of Islamic thought provides a study of the main teachings and
development of thought in Islam, since the beginning of Islam was revealed,
even slightly backward, pre-Islamic Arabia until now. The subject concerns
Islamic thought from historical, social, economic and political aspects. This is
because social, economic, political and other factors have an influence on the
form of Islamic teachings that Muhammad SAW brought and its future
development. Likewise, social, economic, political factors and the like in the
Islamic era also influenced the development of Islamic thought itself. Because
Islam is always related to the historical and cultural context that surrounds it.
Likewise, in his development the Prophet Muhammad was always in dialogue
with the social and cultural realities that surround him. It can even be said that
the revelations that Muhammad received were a response to various problems
faced by society and Muslims in his day. In other words, Islam was revealed
not in a vacuum.
Islam in Indonesia constitutes the largest majority of Muslims in the
world. The 2010 Population Census data shows that there are around 87.18%
or 207 million people out of a total of 238 million people who are Muslims.
Even though Islam is the majority, Indonesia is not a country based on Islam.

B. Formulation Of The Problem

1. When did Islam enter Indonesia?
2. What is the history of the entry of Islam in Indonesia?
3. Who is the scientist?
4. Where did the Muslims who spread to Indonesia come from?

1
 Chapter 2
Discussion
A. The spread of Islam according to a number of records
According to Thomas Walker Arnold, it is difficult to determine the
exact time when Islam entered Indonesia. It's just that, since the 2nd century
BC the Ceylon people have traded and entered the 7th century AD, the
Ceylon people have experienced rapid progress in terms of trade with the
Chinese. So, by the middle of the 8th century the Arabs had arrived in
Canton.1 Regarding the place of origin of the arrival of Islam which touched
Indonesia, historians have several opinions. Ahmad Mansur Suryanegara
summarized the theory of the entry of Islam into three major theories. First,
the Gujarati theory, India. Islam is believed to have come from the Gujarat
region - India through the role of Muslim Indian traders around the 13th
century AD. Second, the theory of Mecca. Islam is believed to have arrived in
Indonesia directly from the Middle East through the services of Arab Muslim
traders around the 7th century AD. Third, the Persian theory. Islam arrived in
Indonesia through the role of Persian traders who on their way stopped in
Gujarat before going to the archipelago around the 13th century AD. Apart
from that, Marco Polo's findings also stated that as a result of the interaction
of the Perlak people in North Sumatra, they were familiar with Islam. During
these times, it was stated by Van Leur and Schrieke, that the spread of Islam
was helped more by political factors than by trade. Another view from AH
Johns and SQ Fatimi states that the spread of Islam rests on Sufi imams who
are proficient in mysticism, and are willing to use pre-Islamic cultural
elements and replenish them with a more Islamic spirit.2
On the island of Sulawesi, Islam spreads through the relationship
between the local Kingdoms and the Ulama from Mecca and Medina, who
had previously stopped at Hadramaut to spread Islam to all corners of the
archipelago. In addition, the influence of the Minang Ulama in the southern

1
Arnold, Thomas W. (1985) [1979]. Sejarah Da'wah Islam. Jakarta: Widjaya.
2
Reid, Anthony (2019) [2004]. Sejarah Modern Awal Asia Tenggara. Jakarta: Pustaka LP3ES.

2
 region of the island of Sulawesi also led the Gowa Sultanate and Bone
Sultanate to embrace Islam.3 Meanwhile, the influence of the Sultanate of
Ternate played an important role in the spread of Islam in the central and
northern parts of Sulawesi. One proof of this is the existence of the Sultanate
of Gorontalo as one of the most influential Islamic kingdoms in the North
Sulawesi Peninsula to Central and Eastern Sulawesi.4 Apart from the
influence of the Sultanate of Ternate, the great Ulama who migrated to the
northern and central regions of Sulawesi also helped accelerate the spread of
Islam in this region. In addition, the Tidore Sultanate which also controlled
the Land of Papua, since the 17th century, has succeeded in making efforts to
spread Islam until it reached the Onin Peninsula area in Fakfak Regency,
West Papua.
If Western historians think that Islam entered Indonesia starting in the
13th century is incorrect, Abdul Malik Karim Amrullah argues that in 625
AD a Chinese manuscript reports that it found a group of Arabs who had
settled on the west coast of Sumatra (Barus). A similar statement was made
by Arnold, that perhaps Islam had entered Indonesia since the early Hijri
centuries. Although the Indonesian archipelago has been mentioned in the
writings of Arabic scholars, in Chinese dates it was mentioned in 674 AD that
the Arabs had settled on the west coast of Sumatra.
In the year 30 Hijriyah or 651 AD during the reign of the Islamic
Khilafah Utsman bin Affan (644-656 AD), ordered to send his envoy
(Muawiyah bin Abu Sufyan) to Java, namely to Jepara (at that time his name
was Kalingga). The result of the visit of this Islamic ambassador was that
King Jay Sima, the son of Ratu Sima of Kalingga, converted to Islam.
However, according to Hamka himself, it happened in 42 Hijriah or 672 AD.
In 718 AD the king of Srivijaya Sri Indravarman after during the
caliphate of Umar bin Abdul Aziz (717 - 720 AD) (Umayyah Dynasty) once

3
Abdullah, A. (2016). Islamisasi Di Sulawesi Selatan Dalam Perspektif Sejarah. Paramita:
Historical Studies Journal, 26(1), 86-94.
4
Mashadi, M., & Suryani, W. (2018). Jaringan Islamisasi Gorontalo (Fenomena Keagamaan dan
Perkembangan Islam di Gorontalo). Al-Ulum, 18(2), 435-458.

3
sent a letter to Umar bin Abdul Aziz as well as the following mentioning his
title with 1000 elephants, acting as a nurse in the palace of 1000 daughters ,
and the king's children who took shelter under the banner umbrella. The
Majesty expressed his gratitude for the gift sent from the Umayyad Caliph. In
this case, Hamka quoted SQ Fatimi's opinion comparing with The Forgotten
Kingdom Schniger that what she meant was Sriwijaya about Muara Takus,
which is close to an area with lots of elephants, namely Mount Suliki.
Moreover, in the framework of the former temple there, an elephant statue
was made which seems valuable there. In the year of the letter, Fatemi stated
that he has a date of 718 AD or 75 Hijriah. From there, Hamka confirmed that
Islam had come to Indonesia since the first century Hijriah.
In addition, the fact that cannot be ignored is that the existence of the
book Izh-harul Haqq fi King Ferlak lineage written by Abu Ishaq al-Makrani
al-Fasi who came from the Makran area, Balochistan said that kindoms The
Perlak Empire was founded in 225 AH / 847 AD. It was governed by eight
successive sultans.
Other evidence shows the emergence of Islam in the early days with the
evidence of the date of the Nisan of Fatimah bint Maimun (1082M) in Gresik.
To explain how the method of spreading Islam in Indonesia, Arnold
quoted a note quoted from C. Semper that Muslim traders used the language
and customs of the local people. After having a marriage with a local person,
freeing slaves, then he entered into an association and did not forget to
maintain friendly relations with the aristocratic class who had also supported
his freedom. [8] These merchants did not come as attackers, nor did they use
swords, nor did they use the upper class to suppress the people of the people.
But da'wah is carried out with intelligence, and the trading assets they have
are prioritized for da'wah capital.
During these medieval times, Muslim merchants contributed to the
growth of trade and the cities involved there. Simultaneously with the trading
activities of Chinese people from the Ming, Gresik, Malacca and Makassar

4
 dynasties, they changed from small villages to large cities with a population
of 50 thousand inhabitants. Likewise for Aceh, Patani and Banten.

B. Early Islamic Education System

The style of education in the pre-Islamic period was influenced by the
religions that had existed at that time. In pre-Islamic times in Indonesia, there
were kingdoms whose people were predominantly Hindu. Like the Kutai
kingdom and the Majapahit kingdom. The educational style is in the form of
wetonan or halaqah, and cheers are similar to the system that takes place
within the kingdom. In essence, Islamic education began to develop since the
occurrence of trade contacts between Muslim traders and the indigenous
population, the values and trade laws adopted in the international trade
system at that time were Islamic values, so that those who could foster trade
relations were those who had accepted and practice the Islamic trade law.
In addition, some of them are motivated to enter Islam because they
want to read the Koran. The merchant preachers required that they first
acknowledge Allah as God and Muhammad as the Prophet and Messenger of
Allah. There are also those who embrace Islam through marriage, which
requires the prospective wife to first convert to Islam, then followed by
servants and other family members.
The description above shows that Islamic education takes place not
limited to one particular place and time, but where and whenever contact
occurs between muballig traders and indigenous people, at that time Islamic
education also occurs and takes place. As for the educational material
regarding the creed, reading the Koran, moral values and good morals, then
being taught how to pray complete with the conditions and so on.
Likewise, what happened in South Sulawesi, Islamic education began
with the entry of Islam in the area, officially starting in 1635 AD Traders and
preachers who came from the Malay area were predominantly sociable
people. They spread Islamic teachings through daily activities in life
peacefully without coercion. The process of spreading Islamic teachings takes

5
place freely and naturally, but still in accordance with the values of the
teachings whose substance is part of Islamic education.
Religious education in this early period took place in the family
environment. The preachers take their time to teach religion to the owners of
the houses they are staying at. For adults, religious knowledge related to the
implementation of worship is taught, especially the procedures for the five
daily prayers. For adolescents, the recitation of the Koran is taught. This
confirms the position of traders who carry out dual activities, apart from
being immigrants with the aim of marketing merchandise as well as muballig
(spreaders of Islamic teachings).
However, in general, further developments, Islamic communities were
formed in port cities where Islamic preacher traders built mosques. Ulama
and teachers began to arrive, the recitations were held by taking place in
mosques, langgar or houses of scholars and teachers. Then some of these
places of study developed into the education system as follows.
1. The Surau education system
At the beginning of the development of Islam in Indonesia, Islamic
education was carried out informally, the preachers carried out the
broadcast of Islam anytime and anywhere at every opportunity in a way
that was easily accepted by the community. They built a mosque as a place
of worship and offered Friday prayers in every predominantly Muslim
village. They established a surau (in West Sumatra) or langgar to recite the
Koran, read the Koran and as a place to offer the five daily prayers.
Islamic education that takes place in the surau or langgar is
elementary, starting with studying the Arabic alphabet (hijaiyyah) or
sometimes directly following the teacher by imitating what has been read
from the holy book of the Koran. This kind of education is managed by an
officer called 'amil, modin or lebai who has a double duty, that is, apart
from giving prayers at family or village ceremonies, he also functions as a
teacher. Lessons are usually given every morning and evening, for one to
two hours which can take several months or even a year.

6
 Learning activities take place in the form of sorogan and halaqah.
The initial subject matter is reading the Koran, after which it is taught
about the procedures for prayer, and the issue of faith which is better
known as the twenty Gods, as well as moral lessons that are presented
through the stories of the Prophets, the Saleh people so that students-
students are expected to be able to imitate him well.
The study of the Koran in langgar education can be divided into two
levels, namely; (a) low level, which is a beginner level, starting with the
introduction of hijaiyah letters until being able to read them which is held
in each village, (b) upper level; the lessons apart from the above, are also
added with song lessons, qasidah and barazanji, recitation and recitation of
the book of reconciliation.
2. The Islamic boarding school education system.
History has proven that the presence of the Umayyad empire led to
the rapid development of science, so that the Islamic community did not
only study in mosques but also at other educational institutions such as
Kuttab. This kuttab is what became known in Indonesia with the term
pondok pesantren with its own character, namely the presence of kyai,
santri, mosques and pondok.
The pesantren education system that we want to address here is
limited to the pre-Islamic education system in Indonesia. Historically it
can be said that the birth of the pesantren education system existed before
the reformation period, it's just that the system used is still classified as
traditional and very simple.
The content of the pesantren curriculum focuses on religious
sciences, such as Arabic, fiqhi, hadith, tafsir, knowledge of kalam, dates
(history) and so on. The literature of these sciences, as previously stated, is
the classic books called the yellow book with characteristics, among
others:
a. The books are in Arabic.
b. In general, do not use a scarf, some even without a period or comma.

7
 c. Contains sufficient scientific knowledge.
d. His writing methods are considered ancient and their relevance to
contemporary science often seems relatively non-existent.
e. Usually studied and studied in Islamic boarding schools.
f. The paper is yellow.
3. Madrasah Education System
The form of madrasa known from the Islamic education system in
the Middle East as an educational institution after Kuttab and halaqah in
mosques is somewhat different from madrasas known in the Indonesian
context, given that madrasas were not known in the early days of the
spread of Islam in Indonesia, but the term later appeared. after the reforms
carried out by modernists in Indonesia by incorporating the modern
education system in the madrasa itself. This is discussed as additional
material for information about the early education system.
As stated by Muhaimin and Abd. Mujib stated that the presence of
madrasas as Islamic educational institutions is motivated by several
factors, including; as a manifestation and realization of the renewal of the
Islamic education system, as an effort to improve the pesantren system
towards an educational system that is more likely to allow graduates to get
the same opportunities as public schools, the mental attitude of a group of
Muslims, especially students who are fascinated by the West as their
education system. As an effort to bridge the traditional education system
carried out by pesantren and the modern education system from the results
of acculturation.
The difference between madrasah and pesantren is that pesantren
has a specific characteristic of religious lessons, while in madrasas, apart
from being taught religious knowledge (dominant), general subjects are
also taught. Madrasas integrate religious knowledge and general
knowledge.

8
 The combination of the pondok pesantren system with the system
applicable to modern schools has become the education and teaching
system used in madrasas. The integration process took place gradually.
Thus, if the madrasah system is linked to the boarding school
system, it remains closely related, because initially pesantren were the
stronghold of traditionalists who continued to adopt the values of renewal
even though they were very selective by adopting the madrasah system, so
that in the pesantren system there was also a madrasah system. And the
most interesting thing to know about this problem is that the existence of
two integrated systems is not new, such as madrasas consisting of
mosques, dormitories and study rooms. The boarding school system like
this is owned by almost all pesantren in Indonesia.5

C. Politics in Indonesia
With a majority Muslim population, politics in Indonesia is
inseparable from the influence and role of Muslims. This revival of political
awareness was preceded by the pilgrims who brought news of the French
attack on Morocco, the Libyan Muslims being attacked, and the Egyptian
nationalist movement against British imperialism. This also formed a feeling
of loyalty among fellow Muslims, and aroused resentment towards European
colonialism and imperialism. Even so, Indonesia is not a country based on
Islam, but there are some areas that are given privileges to implement Islamic
law, such as Aceh.
Along with the 1998 reform, in Indonesia the number of Islamic
political parties has increased. In the 1999 Election, 17 Islamic parties —
namely 12 Islamic parties and 5 other parties based on Islam and Pancasila —
participated in the election. Their readiness in terms of administration — with
the exception of the old PPP — is amazing considering they can follow all

5
Wahyuni, Imelda. 2013. Pendidikan Islam Masa Pra Islam Di Indonesia. Jurnal Al-Ta’dib Vol. 6
No. 2 Juli - Desember 2013

9
 election requirements which are quite strict, similarly that every party must
have branches in at least 14 provinces. However, all of these Islamic parties
were far behind the PDI, which garnered around 34% of the vote. In the
election, PPP won 11,329,905 votes (10.7 percent) and was entrenched in
third place, because of that the United Development Party won the top 5. The
Bulan Bintang Party was able to form its own faction even though it had only
13 members, and the Justice Party only received 7 seats in the DPR. If
previously there was only one Islamic political party, namely the United
Development Party - as a result of a government policy limiting the number
of political parties, in the 2004 election there were six political parties based
on Islam, namely Partai Persatuan Pembangunan, Partai Keadilan Sejahtera,
Partai Bintang Reformasi, Partai Amanat Nasional, Partai Kebangkitan
Bangsa dan Partai Bulan Bintang.

D. Islamic architecture
Islamic architecture is a form of a combination of human culture and
the process of one's self-servitude to God, who is in harmony with the
relationship between humans, the environment and their creator. Islamic
architecture reveals complex geometric relationships, a hierarchy of forms
and ornaments, and profound symbolic meanings. Islamic architecture is one
of the answers that can lead to the improvement of civilization. In Islamic
architecture, there are the essence and values of Islam that can be applied
without hindering the use of modern building technology as a means of
expressing that essence.
The development of Islamic architecture from the seventh to eighteenth
centuries included the development of structures, decorative arts, decorations
and building typology. The development area covers a very wide area,
including Europe, Africa, and Southeast Asia. Therefore, its development in
each region is different and has experienced adjustments to local culture and
traditions, as well as geographical conditions. This is inseparable from natural
conditions that affect the formation process of human culture.

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 Architecture, which is part of culture, always develops along with the
development of human civilization. Therefore, Islam which helped shape
human civilization also has an architectural culture. The architectural culture
in Islam begins with the construction of the Ka'bah by Prophet Adam as the
center of human worship to Allah SWT (Saoud, 2002: 1). Ka'bah is also a
building that was first established on earth. This tradition was continued by
Prophet Ibrahim AS with his son, Prophet Ismail as. They both restored the
building of the Ka'bah. After that, the Prophet Muhammad SAW continued
the mission of building the Ka'bah as a building that was intended as a place
of worship to Allah. It is from here that architectural culture in Islam
continues to develop and has an unprecedented impetus and attains a
functional and symbolic meaning. This is explained in the al-Quran Surat Ali
Imran verse 96: "Indeed, the first house built for (the place of worship) of
humans, is the Baitullah in Bakkah (Makkah) which is blessed and becomes a
guide for all mankind".
From the explanation above, it can be concluded that Islamic
architecture is an Islamic way of building as determined by sharia law,
without restrictions on the place and function of the building, but rather its
Islamic character in relation to the design of forms and decorations. This
definition is a definition that includes all types of buildings, not just
monuments or religious buildings (Saoud, 2002: 2).
As we all know, Islamic architecture is an architectural style that
displays beauty that is rich in meaning. Every detail contains elements of
symbolism with a very deep meaning. One of the readings of the Islamic
architecture is that our sense of admiration for the beauty and aesthetics of
architecture is inseparable from our surrender and surrender to the greatness
and majesty of Allah as the Essence who has all the beauty. Even since the
time of Prophet Solomon (as), an architectural work has been built that
displays the beauty and splendor. This is stated in the Koran Surat an Naml
44: "It was told to him:" Enter the palace ". So when he saw the floor of the
palace, he thought of a large pool of water, and he exposed his two calves.

11
 Said Solomon: "Behold, he is a smooth palace made of glass". Balqis said: "O
my Lord, I have indeed done wrong to myself and I surrendered together with
Solomon to Alah, Lord of the worlds".
With all its beauty, splendor, and depth of meaning, Islamic architecture
that was once victorious and became one of the pillars of world civilization
has several potentials that can re-enlighten the glory of Islam which over the
past few centuries has declined. These potentials are not only intended to deal
with the influence of globalized western culture and want the same identity
from various cultures, but also for the benefit of developing Islamic
architecture itself.
Furthermore, if we examine in depth, Islamic architecture is more
upholding universal values contained in Islamic teachings. These values can
later be translated into architectural language and appear in various forms
depending on the context, without forgetting the essence of architecture itself,
and still adhering to the main objective of the architectural process, namely as
part of worshiping Allah.6

6
Fikriarini, Aulia. 2010. ARSITEKTUR ISLAM: Seni Ruang Dan Peradaban Islam. el-Harakah.
Vol.12 No.3 Tahun 2010

12
 Chapter III
Closing
A. Conclusion
The conclusion of the process of entering and developing Islam in
Indonesia can be seen below, namely:
 The development of Islam cannot be separated from the traders who
came to Indonesia with the aim of trading. For example, the Gujarati
theory, traders from Gujarat came to Indonesia and brought Islam, there
are also traders from Arabic whose name is Arabic theory. In addition,
there are other theories that originally traded, such as the existence of the
Chinese theory and the Persian theory.
 The development of Islam in Indonesia cannot be separated from the
spreaders of Islam known as Wali Songo in Java and Dato Tallu in
Sulawesi.
 The process of spreading Islam in Indonesia cannot be separated from
acculturation with the old culture before the entry of Islam. Some of
these acculturations can be seen in traditional games, puppets, mosques
that do not let go of Islamic teachings and old culture.

BIBLIOGRAPHY
Arnold, Thomas W. (1985) [1979]. Sejarah Da'wah Islam. Jakarta: Widjaya.
Reid, Anthony (2019) [2004]. Sejarah Modern Awal Asia Tenggara. Jakarta:
Pustaka LP3ES.
Abdullah, A. (2016). Islamisasi Di Sulawesi Selatan Dalam Perspektif Sejarah.
Paramita: Historical Studies Journal, 26(1), 86-94.

13
Mashadi, M., & Suryani, W. (2018). Jaringan Islamisasi Gorontalo (Fenomena
Keagamaan dan Perkembangan Islam di Gorontalo). Al-Ulum, 18(2), 435-
458.
Wahyuni, Imelda. 2013. Pendidikan Islam Masa Pra Islam Di Indonesia. Jurnal
Al-Ta’dib Vol. 6 No. 2 Juli - Desember 2013
Fikriarini, Aulia. 2010. ARSITEKTUR ISLAM: Seni Ruang Dan Peradaban
Islam. el-Harakah. Vol.12 No.3 Tahun 2010

14