Hizbut Tahrir Indonesia Melanjutkan Kehidupan Islam
Introduction
Most Muslims around the world feel a special affection for the Muslims in the countries of Southeast Asia, Indonesia, Malaysia, Brunei Dar us Salaam and the southern regions of Thailand and the Philippines. This special affection is directly linked to what is said about the spread of Islam to these particular parts of the world.
Islam came to the Levant, the north of Africa, Central Asia and Southeastern Europe on the back of conquests by Muslim armies. In most of these parts of the world the original inhabitants first resisted Islam out of unfamiliarity with the new religion. But, after the Islamic systems were implemented over them and they realized that these replaced tyranny, injustice and exploitation with fairness, justice and opportunity, they developed a deep appreciation for Islam and converted.
In Southeast Asia, however, the local people welcomed Islam from the very start. They did not resist the coming of the new religion but rather invited Muslim preachers to explain the core concepts of Islam, and then converted on the basis of the intellectual strength of these concepts.
Unfortunately, besides this not much is commonly known regarding the origins of Islam in Southeast Asia. Who brought Islam to this part of the world? When? How quickly was it adopted by the local people? What drove them to adopt this new religion?
This article “The Origins of Islam in Indonesia” was written to answers these questions. Its first part looked at the first contacts between Islam and the people of Indonesia, and how Islam spread on the island Sumatra following these first contacts. This second part will look at how Islam spread to the other main Indonesian islands, Java, the Moluccas, Sulawesi and Kalimantan. The third and final part of the article will investigate the lessons that should be learned from the history of Islam in Indonesia.
The main islands of Indonesia, bordered by Malaysia and Thailand in the north and Australia in the south.
The Wali Songo
During the late 7th and early 8th century Hijri, the late 14th and early 15th century Christian Era, Java was under the control of the Hindus-Buddhist kingdom of Majapahit. Local legend has it that in this environment, the wali songo, Indonesian-Arabic for “the nine representatives”, brought Islam to the people.
Maulana Malik Ibrahim is generally considered to be the first of the wali songo. Reportedly, he was born in Samarkand, present day Uzbekistan, and travelled through India to Java to settle there. He became known as Sunan Gresik, with Sunan meaning “honoured” in Javanese and Gresik being the location where Malik Ibrahim spread the word of Islam. Sunan Gresik is reported to have converted much of the northern coastal area of Java. He also is said to have made attempts to convert the king of Majapahit, Vikramavarddhana, to Islam, but without success. [33]
Sunan Gresik’s eldest son, Ali Rahmatullah, followed in his father’s footsteps. He also became a teacher of Islam and attempted to convert the king of Majapahit in his time, Angka Wijaya. The king refused to become Muslim but allowed Ali Rahmatullah to establish and Islamic school in the city of Ampel, near Surabaya. Using this school as a base, Ali Rahmatullah, who today is known as Raden Rahmat and Sunan Ampel, converted many people to Islam in that area. [34]
It is said that an assistant of Ali Rahmat in Ampel, Maulana Ishaq, travelled on to Blambangan and built the foundation for the establishment and spread of Islam there. [35] It is also said, however, that Maulana Ishaq was the brother of Maulana Malik Ibrahim and thus Ali Rahmatullah’s uncle. [36]
A son of Maulana Ishaq, Muhammad Ainul Yakin, spread Islam to the island Lombok, Makassar on the island of Sulawesi, Kutai on East Kalimantan), Pasir on Southeast Kalimantan and the Moluccas Islands. He became known as Sunan Giri. [37]
The sons of Ali Rahmatullah, i.e. the grandchildren of Maulana Malik Ibrahim, continued the spread of Islam on Java. Makdum Ibrahim became Sunan Bonang [38] while his brother Qasim became Sunan Drajat. [39]
Other often mentioned Sunan on Java are Sunan Kalijaga, Sunan Kudus, Sunan Muria and Sunan Gunung Jati. [40]
The writings of the Portuguese traveler Tomé Pires, who visited Java during the early 8th century Hijri, 15th century Christian Era, clarify, however, that the establishment and spread of Islam on Java was not solely the result of the individual da’awah by these Islamic scholars.
Demak on Java
Tomé Pires’ understanding was that the Islam he witnessed in the coastal areas of Java had been brought to the area by traders from Arabia, Persia and India. Just as had happened on Sumatra, these Muslims had settled, married local women and brought over Islamic scholars who then took up the task of spreading Islam amongst the local population. [41]
Pires also mentioned, however, that in his time there was already an independent Islamic kingdom on Java, the kingdom of Demak. It had been founded in 1477 by Pateh Rodim, also known as Raden Pateh. [42]
During the era of the third king of Demak, Pangeran (prince) Trenggana, whose reign started in 1505 Christian Era, Demak supported the spread of Islam on Java. Firstly, Trenggana aligned his kingdom more closely with the rules and regulations of Islam. For himself, for example, he adopted the title Sultan. He also changed his name to Ahmad Abd Al Arifin. [43] Secondly, Sultan Ahmad Abd Al Arifin pushed back the power and influence of the Majapahit kingdom. In 1529 Christian Era his army reached the city of Madiun in East Java. In 1530 the port city of Surabaya joined the Demak Sultanate. And in 1545 the port city of Malang, on the Eastern tip of Java, was conquered. Sunan Giri and Sunan Kudus played important roles in these conquests as advisers to the Sultan and leaders of his army. [44]
In the western part of Java the influence of the Sultanate of Demak spread due to the efforts of Sunan Gunung Jati. Sunan Gunung Jati’s full name was Nur Al Din bin Ibrahim bin Mawlana Izrail and he is said to have been of Arab ancestry. He is also referred to as Sunan Fatahillah and Sunan Falatehan. As a young man he travelled from Java to the Sultanate of Sumadra Pasai on Sumatra to study Islam. [45] After Pasai was conquered by the Portuguese in 928 Hijri, 1521 Christian Era, he travelled to Mecca to study Islam. Upon his return to Southeast Asia he travelled to Demak and became an advisor to Sultan Ahmad Abd Al Arifin, Pangeran Trenggana. [46]
Sunan Gunung Jati personally lead the army of Demak to conquer Banten on the western tip of Java from the Hindu kingdom of Pajajaran, in 1523 Christian Era. [47] He then proceeded and toward the end of 1526 or the beginning of 1527 Christian Era, 933 Hijri, he also conquered Sunda Kalapa, a port city on western Java. Sunan Gunung Jati renamed this city Djayakarta, which is a Javanese translation of “fathan mubinan” in the first verse of Sura Al Fath of the Quran and means “clear victory”. [48]
The Sultanate of Demak took it upon itself to bring Islam to the people under its rule. It therefore build an Islamic education system in the areas under its authority following the examples of the Sultanate of Sumadra Pasai and the Sultanate of Aceh on Sumatra. In Demak these schools were known as “pesantren”. Sunan Gunung Jati was appointed to lead the pesantren of the capital city of the Sultanate, Demak. [49]
Mataram on Java
During the latter half of the 16th century Christian Era the Sultanate of Demak began to disintegrate and in various parts of Java independent Islamic Sultanates began to develop. In the central highlands of Java, originally opened for Islam by the army of Demak lead by Sultan Kudus around 1530 Christian Era, the Sultanates of Pajang and Mataram arose. Eventually, around 1587 Christian Era, the Sultanate of Mataram took over Pajang. [50]
Under Sultan Agung, who reigned from 1613 to 1646 Christian Era, the Sultanate of Mataram had its golden age. In 1639 Christian Era Agung, who up to then was known as pangeran (prince) Agung, sent an ambassador to Mecca. In 1641 Christian Era this ambassador returned with permission from the Sharif of Mecca, on behalf of the Ottoman Sultan in Istanbul, the Khalifah for the Muslims, for Agung to use the title of Sultan. Agung then also adopted the new name of Abdullah Muhammad Maulana Matari. [51] Sultan Abdullah Muhammad Maulana Matari took care to strengthen Islam in his territory by ordering Islamic scholars to establish mosques and pesantrens in every town under in his Sultanate. [52]
Banten on Java
On the western tip of Java the position of the Sultanate of Demak was taken over by the Sultanate of Banten. In 1579 Christian Era its king Maulana Yusup (Indonesian for Yusuf) conquered Pajajaran, the last significant Hindu-Buddhist kingdom on Java. The elite of the Sunda people of Java then converted to Islam. [53]
In 1048 Hijri, 1638 Christian Era, a descendent of Maulana Yusup, Abd Al Qadir, established formal relations with the heartland of Islam. Just as Agung of Mataram had done, he sent an ambassador to the Sherif of Mecca to formally pledge his allegiance to the Islamic State lead by the Ottoman Sultan and request to be recognized by the Islamic State Al Khilafa as the Sultan for Banten. He was granted his request and thereby a tradition in the Sultanate of Banten was established. After Sultan Abu Al Mafaakhir Abd Al Qadir all ascendants to the Bantenese throne formally requested the Sherif of Mecca to appoint them Sultan for Banten. [54]
Sultan Abu Al Mafaakhir Abd Al Qadir took great care of Islam. He requested the Sharif of Mecca to send Islamic scholars to Banten to help with the spread of Islam. In addition, he patronized local Islamic scholars, providing them with stipends and salaries, to help them teach Islam to the people. He also established a formal position at the court for an Islamic scholar to advice the Sultan on the affairs of the Sultanate, the position of the “qadi”. The first qadis were Islamic scholars who had travelled from the Arabian heartland of Islam to Banten. Later qadis, however, included Indonesians who had studies Islam to become Islamic scholars themselves. The qadi was responsible for providing the Sultan with advice and for ensuring the application of Islamic law in the Sultanate. In addition, when the Sultan would go out with his army he would often leave the qadi in charge. Matters of foreign policy were also often delegated by the Sultan to the qadi. [55]
Due to these and other efforts, the Sultanate of Banten became a center for the study of Islam in Indonesia, attracting people from all over Sumatra, Java and the other Indonesian islands. The Sultanate enabled people to travel to Mecca to continue their studies there. After their return these people were then made responsible for teaching Islam to people in Banten. [56]
The Moluccas
In 870 Hijri, 1486 Christian Era, king Marhum began his reign over the kingdom of Ternate, one of the Moluccas Islands. [57] The Moluccas Islands at that time were acquainted with Islam, due to multiple visit from Muslim traders looking for the spices the Island was famous for. King Marhum was also aware of Islam and event sent his son to Java study Islam with Sunan Giri. [58] In 891 Hijri, 1486, king Marhum died, leaving his son Zain Al Abidin to become the next ruler of Ternate. Zain Al Abidin formally adopted Islam as the religion of the state, which he transformed from a kingdom to a Sultanate as part of a grander scheme to implement Islamic Law. Under the guidance of Sultan Zain Al Abidin close relations with the Islamic Sultanates of Java were developed, not only in trade but also in religion with Islamic scholars from Java being asked to travel to Ternate and help the Sultan spread his religion to his people. [59]
Sulawesi
Under the influence of the Sultanate of Ternaté the regions of Gorontalo and Buton on the island of Sulawesi became Muslim in 1525 Christian Era and 1542 Christian Era, respectively. [60]
On the south of Sulawesi the two kingdoms of Goa-Tallo and Bone were competing for dominance. In 1580 Christian Era the Sultan of Ternate visited the port city of Makassar in the kingdom Goa-Tallo and established relations with the king, Tunidjallo. Tunidjallo ruled from 1565 to 1590 Christian Era and displayed an inclination towards Islam. He was on friendly terms with the Sultan of Johor in present day Malaysia and established the first mosque in Makassar to cater to the needs of Muslim traders living in his kingdom. [61]
The kingdom of Goa-Tallo was effectively ruled by two kings, one for Goa and one for Tallo. In the year 1014 Hijri, 1605 Christian Era, these kings were visited by three Islamic scholars from Minangkabau on Sumatra, Abdul Makmur (also known as Dato Ri Bandang), Sulayman (also known as Dato Ri Patimang) and Abdul Jawad (also known as Dato Ri Tiro). The king of Tallo, Karaéng Matoaya, accepted their invitation to Islam on the 9th of Jumada 1014 Hijri, the 20th September of 1605 Christian Era. Shortly thereafter the king of Goa followed him. The king of Tallo then adopted the new name Sultan Abdullah Awwal Ul Islam, while the king of Goa adopted the name Sultan Ala Ud Deen. Islam thus became the state religion in Goa-Tallo, after which the people converted to Islam. [62]
The Sultans of Goa-Tallo then invited the king of Bone to follow their example, but he refused. In response, the Sultans of Goa-Tallo attacked the lands of Bone in 1606 Christian Era, and again from 1608 Christian Era until 1611 Christian Era. This way they brought the kingdom of Bone under their control, as a result of which Islam became established all over Sulawesi, the area surrounding Toraja being a notable exception. [63]
The Islamic scholar Abdul Makmur helped the Sultans of Goa-Tallo to implement Islamic Law in the lands under their authority. To support this fundamental change to the society, mosques were built across the Island and at each mosque a qadi (Islamic judge), imam (prayer leader) and khateeb (preacher) were appointed. This lead Islam to become fully entrenched on Sulawesi in just a few years time. [64]
Kalimantan
The Islamization of Kalimantan began during the 10th century Hijri, the 16th century Christian Era. In
936 Hijri, 1526 Christian Era, Pangeran Samudra settled a conflict about power amongst the elites of the Dana kingdom on Kalimantan in his favor. He had received important support from the Islamic Sultanate of Demak during his struggles which had exposed him to the teachings of Islam and lead him to convert to the religion and establish the Sultanate of Banjar. He adopted the name and title Sultan Suriansyah. [65]
Although Islam was the state religion in the Sultanate of Banjar, initially its influence on the local Dayak people was limited. This changed only when Muhammad Arshad bin Abdallah Al Banjari became patronized by the Sultan. Born in Martapura, South Kalimantan, 1122 Hijri, 1710 Christian Era, Muhammad Arshad was able to recite the Quran perfectly by the age of seven. When news of this reached the then Sultan Tahlil Allah of Banjar, he invited young Muhammad Arshad to come live within the royal palace. Later on he sent Muhammad Arshad to Arabia to study Islam, with the Sultan ensuring all his expenses would be covered. During his time in Mecca and Al Madina Muhammad Arshad stayed in contact with the Sultanate of Banjar and via letters gave fatawah on religious matters that concerned the Muslims there. In 1186 Hijri, 1773 Christian Era, Muhammad Arshad returned to the Sultanate to personally help the Sultan run the affairs of the state. He established an education complex to teach people of all ages Islam. For this project Sultan Tahmid Allah granted him a large piece of land on the outskirts of the capital of the Sultanate. The complex consisted of education halls, student housing, teacher housing and libraries, but also a number of workshops which were operated to keep the institution (financially) independent. Students form this institution would go on to become leading scholars across Kalimantan. Sheikh Muhammad Arshad Al Banjari also reformed the legislation of the Sultanate to ensure it was in accordance with the Islamic Sharee’ah, and established Islamic courts and the position of Mufti where people could go settle matters between them according to the teachings of Islam. This work lead to adoption of Islam by a majority of the people of the Sultanate. [66]
[33] Ibid. note 3; See also https://en.wikipedia.org/wiki/Wali_Sanga [34] “Islam and Javanese Acculturation: Textual and Contextual Analysis of the Slametan Ritual”, Masdar Hilmy, McGrill University, 1999, https://www.academia.edu/891910/Islam_and_Javanese_acculturation_textual_and_contextual_analysis_of_the_slametan_ritual [35] Ibid. note 34 [36] https://en.wikipedia.org/wiki/Wali_Sanga [37] Ibid. note 7 [38] https://en.wikipedia.org/wiki/Sunan_Bonang [39] https://en.wikipedia.org/wiki/Sunan_Drajat [40] Ibid. note 33 [41] Ibid. note 34 [42] Ibid. note 34 [43] Ibid. note 3 [44] Ibid. note 7 [45] Ibid. note 3 [46] “Islam in Indonesia”, Hoessein Djajadiningrat, in “Islam, The Straight Path: Islam Interpreted by Muslims”, Kenneth W. Morgan, The Ronal Press Company, 1958, http://www.religion-online.org/showbook.asp?title=1656 [47] Ibid. note 7 [48] Ibid. note 46 [49] Ibid. note 3 [50] Ibid. note 7 [51] Ibid. note 7 [52] Ibid. note 3 [53] Ibid. note 7 [54] “The Origins of Islamic Reformism in Southeast Asia: Networks of Malay-Indonesian ‘Ulama in the Seventeeth and Eighteenth Century”, Azyumardi Azra, KITLV Press, 2004; See also “Shari`a court, tarekat and pesantren: religious institutions in the sultanate of Banten”, Martin van Bruinessen, Arcipel, 1995, http://www.hum.uu.nl/medewerkers/m.vanbruinessen/publications/Bruinessen_Sharia_Court_Tarekat_and_Pesantren_in_Banten-libre.pdf [55] “Shari`a court, tarekat and pesantren: religious institutions in the sultanate of Banten”, Martin van Bruinessen, Arcipel, 1995, http://www.hum.uu.nl/medewerkers/m.vanbruinessen/publications/Bruinessen_Sharia_Court_Tarekat_and_Pesantren_in_Banten-libre.pdf [56] Ibid. note 55 [57] “History of the Indian archipelago”, John Crawfurd, 1820, https://archive.org/details/historyofindiana03craw [58] Ibid. note 7 [59] Ibid. note 57 [60] “The Bugis”, Christian Pelras, Backwell Publishing, 1996 [61] “De Islamisering van Makassar”, J. Noorduyn, 1956, http://booksandjournals.brillonline.com/content/journals/10.1163/22134379-90002316?crawler=true [62] “The Bugis”, Christian Pelras, Backwell Publishing, 1996; See also “De Islamisering van Makassar”, J. Noorduyn, 1956, http://booksandjournals.brillonline.com/content/journals/10.1163/22134379-90002316?crawler=true [63] Ibid. note 62 [64] Ibid. note 60 [65] “The Origins of Islamic Reformism in Southeast Asia: Networks of Malay-Indonesian ‘Ulama in the Seventeenth and Eighteenth Century”, Azyumardi Azra, KITLV Press, 2004; see also “Islam in Modern Asia”, I.K. Khan, M.D. Publications, 2006 [66] Ibid. note 66
