The entry of Islam into Indonesia's history

* Strengthening the Local History of Consciousness
Perhaps today still looks a historian who still do not understand the meaning of the history of Indonesia as a historical event which occupies a sixth of the space circle the earth. And perhaps there are those who assess Indonesia's history as local history, not as international history.
If we look carefully, the relationship between Indonesia contacts with foreign nations, is happening now or is mentioned in the local area, whereas formerly a kingdom or empire. So no doubt that local history that tells the history of events in the area, perhaps also to be categorized as international history.
Another thing to note, is the system of periodization. For example, the periodization Hindu era, whereas in this period also develops Buddhism and Islam. So, from the reality of the facts above, division by naming a specific periodicity, will give a discontinuous history of motion picture. Does Colonial Period, has interpreted the loss of indigenous political forces that still exist, there is judged not only from the side view of the West. This happens due to local history have not gotten a decent place, so periodisasinya inappropriate. The information is not evenly distributed, and writing portions are not balanced.
* The entry of Islam into the archipelago
This paper does not intend to discuss the entry of Islam into every island in the archipelago, but only focus on the entry of Islam to the islands of Sumatra and Java, because the two regions is considered as a sample for other parts of the archipelago.
There are three theories that analyze the entry of Islam into the archipelago, Gujarat Theory, Theory of Mecca and the Theory of Persia. The third theory tries to provide
answers to problems concerning the entry of Islam into the archipelago, with differences in opinion: First, about the time of emergence of Islam. Secondly, regarding the origin country that became an intermediary or a source where the making of Islamic religious teachings. Third, the perpetrator or the carrier disseminator of Islam into the archipelago.
Theory Gujarat
This theory is called the Theory of Gujarat, starting from the origin country that brought Islam to the archipelago. The foundation stone of this theory is most likely Snouck Hurgronje, in his book L'Arabie et les Indes Neerlandaises, or the Revue de l'histoire des Religious, vol Ivil.
Hurgronje focused gaze to Gujarat on the basis of: First, the lack of facts that explain the role of Arabs in the spread of Islam into the archipelago. Second, the Indonesia-India trade relations have long been intertwined. Third, the oldest of the Islamic inscription found in Sumatra illustrates the relationship between Sumatra with Gujarat.
Views Snouck Hurgronje has a huge influence on Western historians, and influenced also to historians of Indonesia. Gujarat theory generally states that Islam entered the archipelago in the 13th century. This opinion is based on the evidence of tombstones first Sultan of the Kingdom of Pasai Ocean, namely Sultan Malik al-Saleh, who died in 1297. Opinion that say that the headstone on the becorak Hinduistis Pasai reinforce theory Gujarat (India). In addition, mystical teachings of Islam that developed in the archipelago is recognized developed by Indian people who had embraced Islam.
Of the various arguments put forward by the theory of Gujarat which some historians, it appears that their analysis is Hindu Centrist, because they thought that all social change, politics, economics, culture and religion in the archipelago is not free from the influence of India.
Theory Mecca
The theory of Gujarat received criticism and correction of the birth Hamka new theory, namely Theory of Mecca. Hamka reject the view that Islam entered the archipelago in the 13th century and originating from Gujarat. Hamka more basing his views on the role of the Arab nation as the bearer of Islam to the archipelago. Gujarat is expressed as a haven only, and Mecca as the center, or Egypt as a place of extraction of Islamic teachings.
Hamka analysis different from Western historians and Orientalists, by adding the Shafi'i school of his observations on the problem, as a special school in Mecca and has the greatest influence in the archipelago. This was not discussed in depth by Western historians previously.
In addition, Hamka refused opinion stating that the new Islamic religion entered the archipelago in the 13th century, because in the archipelago in the 13th century has stood the political power of Islam, namely the kingdom of Samudera Pasai. And according to him is not possible in a short time after the arrival of Muslims have been able to build a political force. So the entrance of Islam into the archipelago by Hamka not occur in the 13th century, but long before that, namely in the 7th century.
This opinion is based on the role of Arab nations in trade in Asia that began in the 2nd century BC. This role was never discussed by the followers of the Theory of Gujarat. Review of Theory Gujarat eliminate the role of Arab nations in trade and mastery of the oceans, which have long been familiar with Ocean Indonesia than other nations. From the Arab geographer Abu Zaid al-Balkhi (934), Ibn Hauqal (975), and Maqdisi (985), we obtain information about the map of the earth that has been owned by Arabs, in which there is the Indonesian Ocean.
If we look at this historical fact, the Arabs have a map of the Earth that comes with the Indonesian Ocean, and control of sea routes to the archipelago, so it is not surprising that in 674 years has stood the Islamic Arab village on the western coast of Sumatra. In addition, this fact provides information about the occurrence of the archipelago-Arab relations long before the 13th century. Therefore seems difficult to understand why supporters of Gujarat theory, just look at India-Archipelago by eliminating the Arab role in the trade of the sea, including mastery of the sea route to the archipelago.
If fact the history of this tendency is considered to have never occurred, meaning that the role of the Arab nations on the Indonesian people do not want to be recognized by historians and Western orientalists. They are more likely to reproduce information on the relationship India-Archipelago. Is the target information that is Hindu history is to instill a love of centrist intellectuals Indonesia to pre-Islamic history in the archipelago?. If the target is historical information influences political attitudes among Indonesian intellectuals, fitting memorial to the view Snouck Hurgronje Hamka aimed against the Arab influence which met in the war in Aceh.
Besides brought by Arab traders, Hamka also said the people archipelago took the initiative to learn to sail to China, Hindustan, Red Sea, Jeddah Coast, even to build a new country in Malagasy (Madagascar). With this information, Hamka trying to inform the ability of mastering the sea of ​​people archipelago at the time. This is usually not found in the writing of history by the Dutch colonial government, so that it reads the Indonesian people as a nation are passive and do not move keluar.Hal is certainly in line with colonial politics that do not want mentally nation colonies lifted.
Persian Theory
Persian theory is more focused review on the cultural life among the Indonesian Muslim community is perceived to have in common with the Persians. The similarity of culture, among others:
First, the warning 10 Muharram or Ashura as a day of commemoration for the death of Husain Shiite. Usually celebrated by making a pulp Shura. In Minangkabau the month of Muharram is called also moon Hasan-Husain.
Second, the similarities between the teachings of Sheikh Siti Jenar teachings with the teachings of the Iranian Sufi Al-Hallaj, even Al-Hallaj had died in 310H/922M, but his teachings continue to grow in the form of poetry, allowing Sheikh Siti Jenar who lived during the 16th century can learn.
Third, Iran's use of the term language in Arabic letters spelling system, for signs of vowel sounds in the Qur'an recitation initial level.
Theory Persian opposition from various parties, because if we are guided by the emergence of Islam in the 7th century, this means there during the reign of the Umayyad caliph. Meanwhile, when the Islamic leadership in the fields of politics, economics and culture are in Mecca, Medina, Damascus and Baghdad. So it is not possible for the Persians to occupy the leadership of the Islamic world at that time.
* Entry and spread of Islam in West Java
The entry of Islam into West Java is not believed to be free from commercial influence of the Islamic Arab traders. They are trading in spices from the Moluccas and Banten, so they must have stopped at one port in West Java, both Banten, Cirebon and Sunda Kelapa.
Another consideration is that the role of West Java that has been initiated since the political power Taruma State in the 5th century, giving the impression that West Java is the oldest areas in Java, which holds the role of trade, it is impossible when in the 7th century did not speak in commerce.
The process of the spread of Islam in West Java is told more through the gate of the Cirebon in West Java. As where the entry of Catholics through the port of Sunda Kelapa, it is probable that the entry of Islam also came from the western side of Indonesia. For the Java no doubt through the western gate: Sunda Kelapa and Banten.
* Rationalization Story History Walisongo
Acts as a figure of history Walisongo spreaders of Islam in Indonesia, is always associated with things that are less rational, even closer to the teachings that are not Islamic.
Perhaps the story that are circulating in the community comes from writers who oppose Islam, because the tendency of scholars who pays little attention to the writing of history. The weakness is the main reason why the story of their history been written by authors who are not Muslim.
The guardians are often told to do things mystical and irrational, like an ascetic edge of the river decades. Would not how it conflicts with Islamic law?. It was actually much closer to the doctrine that teaches Hindu hermitage system. We should be more critically and not blindly accept the writing of history that can not be accounted for righteousness.
Electoral Area Propagation
The guardians, although each is not contemporary, but in regional elections, his message is not arbitrary. Determination of the preaching also consider factors geostrategi accordance with the conditions of his time.
They chose Java because they see Java as a center of economic activities, politics and culture in the archipelago at the time. As a center of commerce, of course Java frequented by traders from outside Java, so hopefully this is the traders who would spread Islamic teachings in their areas of origin.
If we look at the nine guardians of the distribution area of ​​preaching, it turns out they share parts of Java with a ratio of 5:3:1.
East Java received great attention from the guardians. Here, placed fifth trustee, with the territorial division of a different mission. Maulana Malik Ibrahim, as guardian pioneer, take region Gresik. After his death, the region is dominated by Sunan Giri. Sunan Ampel took the position of preaching in Surabaya. Sunan Bonang in Tuban. While Sunan Drajat in Sedayu.
If we look at the position of the region which is used as the basis of the caregiver fifth mission, everything takes place "airport city" or the harbor. Taking the position of this beach is the characteristic teachings of Islam as delivered by the preacher who is a trader.
The gathering was the fifth mayor in East Java is because political power was centered was centered in the region. Kediri kingdom in Kediri and Majapahit in Mojokerto.
In East Java, the guardians of Islam seen as a disseminator of trade. That is not what many described by the "fairy tale" that reported the story of the saints as "monks", or more of such worship meditating on the mountain rather than active in the field of economy. It turned out that the dynamics of life is more rational as well as that exemplified by the Prophet who also had trade.
In Central Java, the trustee took the position in Demak, Kudus and Moria. Target missionary saints who in Central Java is different from the trustee in East Java. In Central Java it can be said that the center of political power Hindus and Buddhists have no role anymore. Only the guardian to see the reality of people who are still influenced by the culture that comes from the Hindu and Buddhist teachings. And they saw that the puppet as a medium of communication that has a major influence on the public mindset. Therefore, the puppets need to be modified, both form and content of the story need to pre-Islamic heritage.
Placement of the guardian in Demak, Kudus and Moria was not only intended for the spread of Islam in Central Java alone, but for the region Central Indonesia entirely. At that time, the center of political and economic power is being switched to Central Java. With the collapse of Majapahit in the attack of Kediri (1478) and the emergence of which later gave birth to the Sultanate of Demak and Mataram Sultanate Pajang II. Changes in political conditions like this, allowing the third place has a decisive geo-strategic significance.
In West Java, the process of Islamization is only handled a guardian, Sharif Hidayatullah, who after death is known as Sunan Gunung Jati. At that time, the spread of Islam in the Indonesian territory of West, especially in Sumatra can be said to have been evenly distributed when compared with conditions in eastern Indonesia. Like now this thing is can we see the reality.
The selection of Cirebon city as a center of missionary activity of Sunan Gunung Jati, can not be released to do with the spice trade route as a commodity that comes from eastern Indonesia, the Indonesian nor Western. Therefore, the selection of Cirebon with consideration of social, political and economic moment, has a value of geostrategic, geopolitical and geoekonomi that determine the success of the spread of Islam further.
* Period-The period of Armed Resistance Against Imperialist West
The 16th century is often referred to as the Discovery of the East (Eastern Discovery) by Western historians, they write that the Portuguese discovered Cape of Good Hope, the Spanish discovered America and others. They write as if they were the first to come to the area, as if they were the only civilized nation that perform ocean exploration. Though Asian people often pass through the area, but they never write it as the first.
Even so, some historians still want to write that Portugislah inventor Cape of Good Hope and the Spanish American inventor. In addition, some historians also write that the arrival of Portuguese to Asia is to trade, such a view is mistaken, because in fact the arrival of Portuguese to Asia with an empty vessel. The ship was filled with stones, in order to prevent that is not too shaky. They also equip their boats with the cannon, which is why more accurate if the arrival of Portuguese to Asia was to plunder rather than trade.
Because in the 16th century the archipelago was ruled by Islam, the Portuguese dealing with the Muslim resistance. First, although Porugis successfully mastered Malacca, but businesses have difficulty paralyzing the Sultanate of Demak. Even when the Portuguese got the help of cooperation of the Hindu kingdom Pajajaran, and successfully established the fort at Sunda Kelapa since 21 August 1522, but the sequel may be broken by Fatahillah.
Second, the development of the Portuguese base at Sunda Kelapa perceived by Muslims as a clothespin Catholic invaders that threaten the Sultanate of Demak, from the western Portuguese in Sunda Kelapa and from eastern Spain in Manila. Therefore, the Portuguese felt at Sunda Kelapa is the closest threat to the Sultanate of Malacca after Demak.
Retake Sunda Kelapa is not an easy job. Sultanate of Demak indirect attack to Sunda Kelapa, but first break supporting strength Pajajaran Kingdom, the two ports: Banten and Cirebon. After the second commercial port is occupied then carried out the attack to the Sunda Kelapa on June 22, 1527. So just five years later.
* Due to the Military Aggression and Religion
Islam as a religion in its history has never been developed through military aggression or religion, but implemented by way of peace. But then Muslims face the reality that can not be avoided. Portuguese suddenly launched a military offensive and the Catholic religion in the Malacca and Indonesia. Such an attack is followed by Spain from East Indonesia or from the territory of the Philippines. Surely this situation forced the Muslims to give the right answer. Portuguese attacks that damage religious harmony, were met with raised arms.
Portuguese attack to Southeast Asia are hoping to get spices, gold, pomp, and spread the Catholic religion, was turned away. Original purpose was to destroy the political power and culture of Islam, but in reality the archipelago Portuguese aggression encourages creating an atmosphere that allows the kings of Archipelago converted to Islam.
Portuguese behavior that combines the spread of religion, trade and warfare in Southeast Asia is seen as something very strange, because in Southeast Asia never happened spread of religion with war. Therefore, the arrival of Portuguese to Southeast Asia is considered as acts that threaten the life of a peaceful religion and trade. The nobles and kings as trade businessmen also feel terncam and side to Islam as a religion of its people at that time.
In addition, due to the attack, the Sultanate of Demak in cooperation with other empire managed to close the seas of Indonesia from the Portuguese ships. Portuguese attack, turned out to Islamic political forces at that time instead unite and reclaim the success of Sunda Kelapa into the hands of Islam managed to secure the archipelago from the business for 200 years of Portuguese colonization. Only one weak area of ​​Indonesia that can be mastered Portuguese, namely East Timor, because there has not been established Islamic political power.
* Islam in the National Awakening
According to George Mc Turnan, in Nationalism and Revolution in Indonesia, the three most important factors affecting the realization of national integrity is: First, the religion professed by the majority Islamic nation of Indonesia. Second, Islam does not just teach in congregation, but also anti-imperialist. Third, Muslims make Malay language as a weapon fired a powerful psychological, in the birth of its national aspirations of the struggle.
Such history was not getting proper place in the National History of Indonesia. Written that the National Movement was the pioneer of Budi Utomo, May 20, 1908. Budi Utomo historical reality is contrary to the dictates of their pioneering work. Budi Utomo write historical fact reject the unity of Indonesia, in a congress in April 1928. So, after 20 years of Budi Utomo was still not able to understand the struggle of the Indonesian nation. Such refusal was followed by rejection Indonesian. Budi Utomo leadership circles prefer the Java language or the Netherlands. Slamet Muljana in Struggle Nations Nationalism As the Capital of Indonesia, said that for 23 years Budi Utomo being exclusive, are beyond the struggle of the National Movement.
Instead SI popularize the term in fact pioneered the national, through the National Congress Central SI in Bandung in 1916. Though the new national terms used by PNI eleven years later, when PNI was established in Bandung in 1927.
KH Ahmad Dahlan with Muhammadiyah which was built on 18 November 1912, spearheaded the reform of education system. Muhammadiyah was built ten years earlier than the Taman Siswa (1922), led by Ki Hajar Dewantara. Muhammadiyah itself recognized far more influential among the people instead of Budi Utomo. Such things can be understood, because of Budi Utomo was a noble organization that does not open himself to the commoners.
Source: http://indonesia.faithfreedom.org