MOSQUE AS THE CENTER OF ISLAMIC CIVILIZATION IN INDONESIA

PAPER

Compiled to Fulfill The Task of History of Indonesian Civilization

Lecturer: Prof. Dr. H. Muslih, M.A.

Arranged by:

Group 4

1. Muhammad Helmi Labib 2103016063

2. Ahmad Noor Ihsanudin 2103016065
3. Aula Rizqi Maharani 2103016079

Class of PAI 6A

ISLAMIC EDUCATION

FACULTY OF EDUCATION AND TEACHER TRAINING

STATE ISLAMIC UNIVERSITY OF WALISONGO

SEMARANG

2024
 CHAPTER I

PRELIMINARY

A. Background
The long history of the journey of Islamic civilization in Indonesia is
inseparable from the central role of mosques. During the Islamization period, the
mosque became one of the solid foundations for the progress of Muslims. Mosques
are used as centers of worship and spiritual life, such as the five daily prayers and
Friday prayers (Huda, 2016). However, over time, the role of mosques has expanded
as a strategic place for educational centers as well as the development and
improvement of Islamic culture to support the development of Muslim communities
(F. Hidayat et al., 2024). Similarly, from classical to modern times, mosques have
various functions for Muslims, such as educative functions, socio-political functions,
worship functions, and community service functions. This makes the mosque the
center of Islamic civilization (Rosadi, 2014).
Indonesia is the country with the largest Muslim population in the world,
which is 87.2% (F. Hidayat et al., 2024). Indonesia is also ranked first in the world as
a country with a very large number of mosques. The dimensions that cover various
facets and fields make the mosque an effective place for the center of Muslim
activities (Syahrawati et al., 2022). The mosque as the center of Islamic civilization
spread throughout Indonesia has its own characteristics which as building art makes it
one of the processes of Islamization of the art path (Huda, 2015).
In the midst of an increasingly modern era with social dynamics that have
become, it is hoped that the existence of mosques spread throughout Indonesia can be
managed properly so that their functions and roles are directed and in direct contact
with community activities. So that the mosque can always be used as a center of
formation in an effort to protect, empower, and unite people to realize a qualified,
moderate, and tolerant people (Ahlan, 2022).
B. Formulation of The Question
Based on the background above, there is the following problem formulation:
1. What is the history of Nusantara mosque?
2. What are the roles of mosques in Islamic civilization in Nusantara?
 CHAPTER II

DISCUSSION

A. Mosque Histories in Nusantara

The history of the entry of Islam in Nusantara revolves around the debate on 4
(four) theories of its spread, including the theories of Gujarat, Makkah, Bengal and
China (Muhammad Basri, 2019). Inseparable from the development of the spread of
Islam at that time, there were several places that served as the centres of the circle of
the spread of Islam at three main points, namely the palace, the Islamic boarding
schools, and the marketplace. At each of the three main points of the spread of Islam,
the mosque plays a strategic role. For Muslims, the mosque is understood as a sacred
sanctuary and a space to enter another world and interact with God (A. Hidayat,
2014). In the palace environment, the mosque is generally used as a symbol and
representation of the diversity of the king and his family. In Islamic boarding schools,
the mosque is used as a centre for religious activities. And in the marketplace,
mosques are generally found as religious centres for traders and shoppers. In this
pluralistic community, the mosque is always present and becomes an important and
strategic place. Thus, historically, it is known that the history of the development of
Islam in the archipelago is marked by the existence of mosques, some of which still
survive today and bear witness to history (R. A. Hidayat, 2011).
These ancient mosques in Indonesia are silent witnesses to the presence of
Islam in an area and at the same time a centre for the spread of Islam to the
surrounding community. These ancient mosques are said to be found in large cities
that were once the capital of Islamic kingdoms such as Banda Ternate, Aceh, Medan,
Palembang, Cirebon, Sumenep, Demak, Banten, Pontianak and Banjarmasin and
many others. To this day, they still function as a means of worship for Muslims and
are still maintained despite being quite old and hundreds of years old (I. P. Nasution,
2017). In Adolf Heuken's 2003 book cited by (Ghofur, 2015), it is said that if we
examine based on the year of establishment of these ancient mosques, there are
mosques that are very old, including Baiturrahman Mosque Banda Aceh (1292 AD);
Leran Pesucinan Gresik Mosque (1385 AD); Sawo Gresik Mosque (1398 AD);
Mapauwe Leihitu Mosque Central Maluku (1414 AD); Cirebon Panjunan Mosque
(1453 AD); Demak Great Mosque (1477 AD); Tuban Great Mosque, East Java (1486
AD); Menara Kudus Mosque (1530 AD); Sultan Suriansyah Mosque, Banjarmasin
(1526 AD); Katangka Mosque, Gowa, South Sulawesi (1603 AD); Great Mosque of
Palembang (1663 AD); Jami' Kota Waringin Mosque of Central Kalimantan (1725
AD); Kauman Great Mosque of Yogyakarta (1773 AD) and many more in the 18th
and 19th centuries.
In relation to the history of mosques at the beginning of the spread of Islam in
Indonesia, the function and role of the mosque is determined by the environment,
place and time in which the mosque was established (R. A. Hidayat, 2011). Likewise,
the names of these mosques are often closely related to the name of the geographical
location, such as the name of the city or the name of the area where the mosque is
located. In addition, there are ancient mosques that are related to the names of
personalities or sultans who contributed to the establishment of the mosque or the
spread of Islam at that time (I. P. Nasution, 2017). The first mosques built in
Indonesia were made of wood, not brick or stone, and the designers based their
designs on the experiences and customs of the community. Although the first
indigenous Muslims came from South Asia and China, there was little or no outside
influence. This is because the designers emphasised the use of local traditions (Pamuji
& Sholihah, 2019). Here are some names and histories of old mosques from the early
days of Islam in Indonesia:
1. Baiturrahman Mosque of Banda Aceh (1292 AD)
The Baiturrahman Mosque was founded by Sultan Alaudin Mahmud
Syah and expanded by successive sultans, most notably Sultan Iskandar
Muda. The Baiturrahman Grand Mosque is not only a centre of worship,
but also the largest higher education institution in Southeast Asia. The
college, or Al-Jamiah Baiturrahman, has 15 faculties. Teachers are drawn
not only from Acehnese scholars, but also from Turkey, Arabia, Persia,
India and several other countries. the Baiturrahman Grand Mosque
complex is designed to be the centre of various activities that support the
mosque's function as the central activity of Muslims in Aceh. In addition,
the Baiturrahman Grand Mosque has become a historical and cultural site
as well as a religious tourism destination for tourists visiting Banda Aceh
(Abubakar, 2017).
2. The Great Mosque of Panjunan Cirebon (1453-1500 AD)
The Great Mosque of Panjunan Cirebon, also known as the Great
Mosque of Sang Cipta Rasa, is an ancient mosque located in the city of
 Cirebon, which was founded in 1453-1500) by Cirebon and Demak
residents under the supervision of Walisongo. The mosque was designed
by Raden Sepat from Demak under the supervision of Sunan Kalijaga. The
name of the mosque is Sang Cipta Rasa, which was given by Sunan
Gunung Jati because he considered the mosque as an effort to get closer to
the Creator, Allah SWT. This is why the mosque actually uses an
Indonesian name, not an Arabic name as is common in other mosques. The
Great Mosque of Cirebon was often referred to as the Pakungwati Mosque
by the inhabitants of the time, as this mosque used to be located in the
vicinity of the Pakungwati Palace and is now located in the Kasepuhan
Palace complex. Geographically, the mosque is located not far from the
sea, west of the Cirebon town square in Kasepuhan village, Lemah
Wungkuk district, Cirebon regency, West Java province (I. P. Nasution,
2017).
3. The Great Mosque of Demak (1477 AD)
The Great Mosque of Demak is a palace mosque located in the city of
Demak. Initially, the mosque was built in 1466 and was located in the
middle of the Glagahwangi Islamic Boarding School led by Sunan Ampel.
In 1475, Raden Patah, who was a student of the Glagahwangi Islamic
boarding school, became the Duke of Majapahit with the title of Adipati
Notoprojo. In that year, the Glagahwangi mosque was renovated,
embellished and extended. At this stage the name was changed to
Kadipaten Mosque. This name change was made because the
responsibility for this mosque was in the hands of Adipati Notoprojo.
Adipati Notroprojo inaugurated the Kadipaten Mosque two years after
taking office. A year after the second phase of construction (1478), Raden
Patah, who had previously only served as Duke of Majapahit, ascended the
throne to become Sultan of the first Islamic kingdom in Java. Construction
of the third phase of the mosque began shortly afterwards. It was designed
with the help of the Wali Sanga, especially the Sunan Kalijaga, Sunan
Bonang, Sunan Ampel and Sunan Gunung Jati. The third phase of
construction was carried out by the Board of Guardians, led by Sheikh
Maulana Magribi, who came from Morocco. Upon completion, the
mosque was named the Bintoro Palace or Sultanate Mosque, as Raden
 Patah, who bears the title Kanjeng Sultan Raden Patah Al Akbar Sayyidin
Ponotogomo, was based in Bintoro. The inauguration of the use of this
mosque was performed by Raden Fatah in the year 1479 AD. The location
of the Great Mosque of Demak is located in Kauman Village, Demak
District, Demak Regency, Central Java Province (I. P. Nasution, 2017).
4. Menara Kudus Mosque (1549 AD)
Menara Kudus Mosque is called Masjid al-aqsha which was built by
Sunan Kudus or Sayyid Ja'far Shadiq one of the guardians in Java of Arab
descent, his father was named Raden Uthman Haji or known as Sunan
Ngudung while his mother was named Nyai Anom Manyuran (daughter of
Sunan Ampel with Nyai Ageng Manila). This historical heritage has been
declared a cultural heritage site by the Central Java provincial government.
Masjid al-Aqsa has some special features not found in other mosques.
There are old buildings that are modelled on Hindu-Buddhist architecture,
namely the pulpit of the mosque, two twin lawang gates located on the
portico of the mosque and inside the mosque, the front gate of the mosque
and the gate next to the mosque. Hindu buildings are also found in the
ablution area in the form of eight showers in the shape of a buffalo head
gumarang. These buildings show how the mosque adopted Hindu-
Buddhist and Mughal Indian architecture. In addition, the tower building is
very similar to Hindu temples (Abubakar, 2017).
5. The Great Mosque of Banten (1552-1570 AD)
The Great Mosque of Banten is a 16th century mosque built during the
reign of Sultan Maulana Hasanuddin, the first Sultan of the Islamic
Kingdom of Banten, who ruled from 1552-1570 AD. The mosque was
built not far from Keraton Surosowan, the residence of the Sultan of
Banten, exactly to the northwest of Keraton Surosowan at a distance of
about 100 metres.The location of the Great Mosque of Banten is
administratively located in Kasemen Village, Kasemen District, Serang
Regency, Banten Province. Geographically, the mosque is located on flat
land and near the coast, not far from the Java Sea (I. P. Nasution, 2017).
6. Sigi Lamo Mosque of the Ternate Sultanate (1679 AD)
Sigi Lamo is a sultanate mosque, a place of worship and a centre of
Islamic culture in the Ternate area. This mosque was founded in 1679 AD,
 the second year after the Ternate Sultanate Palace was founded during the
reign of Sultan Hamzah. The Ternate Sultanate Mosque is located in the
palace complex, square in plan, facing east, has a main room, roofed with
seven stacks. It is located in the village of SoaSio, in the central sub-
district of Ternate. Sigi La-mo is a large mosque that is usually used by the
Sultan of Ternate to perform congregational prayers. The times when the
Sultan performs congregational prayers are better known as "Jou Kolano
Uci Sabea" (Sultan descends to pray), which is usually done at certain
times such as during the month of Ramadan (fasting month) or during the
night of Lailatul Qadar (ela-ela night), Eid al-Fitr and Eid al-Adha. At
these times, thousands of Muslims from the city of Ternate always come to
fill the courtyard of the mosque up to the outer courtyard to perform
congregational prayers with the Sultan.
If you look closely, although the mosque is located in the palace
complex, the distance is far. This is different from mosques in Java, where
mosques, palaces and markets are very close together. Although in terms
of the layout of the mosque there may not be Javanese influence, the
architecture of the mosque appears to have Javanese influence with the
presence of a pillar in the mosque called saka guru, the pyramidal roof
support with a sharp slope like the tajug construction (Masmedia Pinem,
2013).
7. The Great Mosque of Kauman Yogyakarta (1773 AD)
The Great Mosque of Kauman Yogyakarta was built during the reign of
Sri Sultan Hamengkubuwono I. The Great Mosque of Kauman, or
commonly known as the Great Mosque of Yogyakarta, is located on the
west side of the North Square, or just to the left of the Jogja Palace. The
mosque was built on 29 May 1773 on the initiative of Sri Sultan
Hamengku Buwono I and Kiai Penghulu Faqih Ibrahim Diponingrat. This
initiative was followed by Kiai Wiryokusumo, a renowned architect of the
time. The construction of the Great Mosque of Yogyakarta was
accompanied by the formation of an institution to manage everything
related to the mosque. The institution consisted of pengulu, ketib, modin,
berjamaah, and merbot and kaji selosin, who were directly appointed by
the sultan (Masfiah, 2016). The original name of the mosque was Masjid
 Gedhe, then the name was changed to Masjid Agung. This name changed
again to the Grand Mosque. For the last time, at least until now, the name
of the mosque changed again to the Great Mosque of Yogyakarta Special
Region. It is located in Ngupasan Village, Gondomanan District,
Yogyakarta Regency, Yogyakarta Special Region Province (I. P. Nasution,
2017).
The Kauman Great Mosque was also once the headquarters of the MU-
APS (Markas Ulama Asykar Perang Sabilillah) army during the War of
Independence of the Republic of Indonesia, and is currently used as a
place of worship, scientific study, religious tourism objects, and a place to
celebrate the Sekaten ceremony (Masfiah, 2016).

B. The Function and Role of Mosques in Islamic Civilization in Nusantara

1. Worship (hablumminallah)
Worship in language (etymology) means to humble oneself and submit,
meaning a process of actualization of submission, human inner attachment and
human spiritual potential to Allah, the One who creates and gives life. If
humans emotionally and intellectually feel greater, then the process of
submission will fade. Meanwhile, according to the term (terminology) means
everything that is pleased by Allah and loved by Him from what is spoken or
hidden (Ihsan in Sutono, 2023).
The first and main function and role of the Mosque is as a place of
prayer. Prayer has the meaning of "connecting", namely connecting with Allah
and therefore prayer does not only mean worship. Ghazalba argues that prayer
is a regular relationship between a Muslim and his God (Allah) (Gazalba,
1971). This prayer service can be done anywhere, because the whole earth is a
mosque (place of prostration), provided that the place must be holy and clean,
but the mosque as a special building of houses of worship is still very
necessary. Because, the mosque is not only a place of social ritual activities,
but also one of the clearest symbols of the existence of Islam.
2. Social Community (Hablumminannas)
According to Enda, social is a way of how individuals relate to each
other. Meanwhile, according to Daryanto, social is something that involves
 aspects of community life. But when viewed from the origin of the word,
social comes from the word "socius" which means everything that is born,
grows and develops in life together.
Along with the progress of the times and the changes that are very fast,
this affects the atmosphere and conditions of the Muslim community.
Including changes in developing the functions and roles of mosques in our
environment. One of the functions and roles of the mosque that is still
important to maintain today is in the social field. In addition, the mosque also
functions as a place to announce important matters related to surrounding
social events (Gazalba, 1971). Because basically the mosque was founded
together and for common ownership and interests. Even though the mosque
was founded individually, the mosque still functions for a common purpose.
This can be observed from the effect of congregational prayer. People sit,
stand, and prostrate in neat rows together led by an imam.
Mosques have a very vital position in providing solutions to social
problems in society if they are truly carried out in accordance with their
functions (Amiruddin, 2008). The mosque function will actually run well if
there are programs designed as solutions to existing social problems.
3. Economy
According to Chapra, Islamic economics is a knowledge that helps the
realization of human happiness through the allocation and distribution of
limited resources within the corridors that refer to Islamic teaching without
giving individual freedom or without sustainable macroeconomic behavior and
without environmental imbalance (M. E. Nasution et al., 2010).
Starting from the belief that the mosque is a shaper of the civilization of
Islamic society based on the principles of virtue and tawhid, the mosque
becomes a means that can carry out the needs of the surrounding community,
at least for the mosque itself so that it becomes autonomous and does not
always expect donations from its congregation (Gazalba, 1971).
The relationship between the mosque and economic activity is not only
a place to study ideas about economics, but as an environment for economic
action transactions, especially around the mosque, such as in the yard and the
edge of the mosque. The basic ideas of Islamic principles regarding economics
apply and are practiced by Muslims from the past until now. In the past,
 mosques could give birth to shopping complexes, because these shops could
help complete all the needs of the mosque and its facilities. This economic
activity is the conscious will of a human being or a group of people to fulfill
their life needs which cannot be obtained independently.
4. Education
Education is defined as an effort to humanize humans, through this
education can grow and develop naturally and perfectly so that they can carry
out their duties as khalifah Allah SWT. Education can change people from bad
to good (Muchtar, 2005).
As has been widely noted by historians that the Prophet Muhammad
SAW, has carried out the success of his da'wah to all corners of the world. One
of t h e success factors of da'wah is none other than optimizing the mosque,
one of which is the field of education. The mosque as a place of non-formal
education, also functions to foster humans to become people of faith, piety,
knowledge, pious deeds, morals and become good and responsible citizens. To
improve the function of the mosque in the field of education requires a long
time, because education is a continuous and repetitive process. Because the
educational function has an important role in improving the quality of the
congregation and preparing the younger generation to continue and develop
the teachings of Islam, the mosque as a mass education medium for its
congregation needs to be maintained and improved (Syahruddin, 1988).
5. Da'wah
Da'wah etymologically comes from Arabic, namely da "ayad "u-da
"watan, meaning inviting, calling, calling. Etymologically, the definition of
da'wah and tabligh is a process of delivering (tabligh) certain messages in the
form of invitations or appeals with the aim that other people fulfill the
invitation. the definition of da'wah in terminology, Da'wah is inviting people
in a wise way to the right path in accordance with God's commands, for their
benefit and happiness in the world and the hereafter (Syahruddin, 1988).
The mosque is a da'wah center that always organizes routine activities
such as recitation, religious lectures, and dawn lectures. This kind of activity
for the congregation is considered very important because this forum is where
they internalize religious values and norms which are very useful for life
guidance in the midst of society at large or another expression that through
 recitation, the mosque has actually carried out a social function.
6. Politics
Etymologically, politics comes from the word polis (Greek) which
means city state. Then derived other words such as polities (citizens),
politicians (citizenship or civics) and politike tehne (political skills) and
politike episteme (political science). In terminology, politics is the interaction
between government and society in the context of making and implementing
binding decisions about the common good of the people living in a certain
area (Nur Hidayat dalam Jannah, 2016). The mosque also has a function and
role as a place of government, in the mosque, the prophet Muhammad PBUH,
conducted government discussions with his companions, in the mosque the
discussion of war tactics, peace, and so on. All worldly matters discussed in
the mosque will be subject to and obey the rules of Allah, which means that
there will be no deviation from Allah's law in making decisions.
 CHAPTER III

CONCLUSION

Mosques became one of the main points of spreading Islam in Indonesia. The history
of the development of Islam in the Nusantara is marked by the existence of mosques,
some of which still survive today and bear witness to history. There are several ancient
mosques recorded in history, including Baiturrahman Mosque Banda Aceh (1292 AD);
Masjid leran Pesucinan Gresik (1385 AD); Great Mosque of Demak (1477 AD); Menara
Kudus Mosque ( 1530 AD) and others. These mosques have their own history at the
beginning of the spread of Islam until now.

The role of mosques in Islamic civilization in the Nusantara includes (1) Worship
(hablumminallah), (2) Social Society (Hablumminannas), (3) Economy, (4) Education, (5)
Da'wah, and (6) Politics. Every role of the mosque is expected to be managed properly so
that the development and improvement of Islamic culture to support the development of
the Muslim community can be achieved optimally.
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