History of Colonialism in Indonesia

  

The spread of Islam in Indonesia

Islamic civilization existed since the time of Muhammad S.A.W. Until the 12th century AD Has successfully built new civilizations in the Islamic world. Civilization of Islam in the past has not been much sailed oceans, this is because the level of human capabilities at the time was not able to think how to make a tool that can be used across the oceans.. But after humans are able to create a tool to wade the sea of ​​human civilization is growing and progressing.

Neither with the civilization that existed in Indonesia since long until now experienced a big change. Human change is progressing so that relations between regions and even between countries are made, they also make friendly relations and cooperation and trade to help each other in these various necessities of life. Indonesia is known as a producer of spices and earth Indonesia is so fertile so invite traders from various countries to come to Indonesia to cooperate, in this case there was the process of spreading Islam in Indonesia.

The entry of Islam in Indonesia brought by the merchants both from mecca India and Persia. Thus the life of Indonesia or Islamic religion in Indonesia have similarities with the Islamic religion in Mecca and India both from the style of culture and schools that developed in Indonesia. Besides, the Indonesian nation is also backed by the political and economic Sriwijaya which decline. With the decline of Sriwijaya exploited also by Muslim traders to gain political advantage and trade.

A. ISLAMIC ARROW THEORY IN INDONESIA 

There are three theories that talk about the coming of Islam in Indonesia. These three theories provide answers to the problems about the entry of Islam into the archipelago.To know more about the above theoretical differences here will be discussed simply as follows. 

A. Gujarati Theory 
This theory is called Gujarat theory based on the theory that the origin of the State that brought Islam to the archipelago is from Gujarat. The theorist of this theory is Snouk Hurgronje more emphasized his view to Gujarat based on: first, the lack of facts that explain the role of the Arab nation in the spread of Islam to the archipelago. Second, the Indonesia-India trade relationship has long been established. Thirdly, the oldest inscriptions on Islam contained in Sumatra provide a picture of the relationship between Sumatra and Gujarat.In line with the above opinion, W.F. Stutterheim, said the entry of Islam into the archipelago in the 13th century. His opinion is also based on evidence of the first sultan's gravestone of the oceanic kingdom, Malik al-Shaleh who died in 1297. Furthermore added about the origin of the State that influences the entry of Islam to the archipelago is Gujarat. By reason of Islam spread through the trade road between Indonesia-Cambay (Gujarat) East-Middle-Europe.The development of Arabian settlements began to grow, which also affected the Arab development along the way of trade in Southeast Asia. From J.C. This van the entry of Islam into the archipelago did not occur in the 13th century but has occurred in the 7th century. While the 13th century is a time of development of Islam. The role of Gujarat as an international trading center, especially since 1294 as the spreading of Islam, has received attention from Schrieke in Indonesia Sociological studies. He explained based on information from Marco Polo's report, because Marco Polo did not visit Gujarat. But consider the results of sanudo report. Furthermore Schrieke gives an idea of ​​the interdependence between Malacca with Cambay and vice versa. Schrieke describes the role of Gujarat as a trade center with close links between Indonesia and India. 


B. The theory of Mecca 
In this theory Hamka further based his view on the role of Arabs as the carrier of Islam to Indonesia. Gujarat was declared a place of layover, and Mecca as the center, or Egypt as the taking of Islamic teachings. He added his observations on the problem of the Shafi'i manhab, as a special school in Mecca and had a great influence in Indonesia. But the point of his analysis on the trade issues being read is the goods traded and the trade routes. On the other hand, the vision of Hamka research is sharper until the madhhab issue becomes part of the report of Ibnu Battuta's visit to the archipelago.In order to find out more about the timing of the entry of Islam in the archipelago in the seventh century, an explanation of the role of the Arabs in trade in Asia that began in the 2nd century BC. This role is not discussed by the Gujarati theorists. The review of Gujarat's theory necessitates the role of the Arabs in commerce and power in the oceans, which have long known the Indonesian ocean over other nations.Historical information explains that the Arabs had reached Ceylon in the 2nd century BC. It is not explained further about arriving to Indonesia. But if we associate with the explanation of Ancient Arabic literature that says Al-Hind which means India and its eastern islands to China, and Indonesia is also referred to as the islands of China, most likely in the 2nd century BC the Arabs have reached To Indonesia only the denominator of the islands of China or Al-Hind. [2]If indeed there has been between Arab relations with Indonesia since the 2nd century BC, the Arab nation is the first foreign nation to come to the archipelago. Based on the information presented by D.H. Burger and Prajudi Atmosudirdjo, the Chinese and the new nation established relations with Indonesia in the 1st century AD While the Arab and Chinese relations took place much longer, by road using the Saharan ships this road was often referred to as the silk road, lasting from 500 BC.The emergence of Arab villages either on the west coast of Sumatra or in Southeast Asia and Canton, supported by the power of the Arabian sea. This fact provides evidence of the Arab relations of Indonesia long before the 13th century. [3] Is the target of the influence of information that is Hindu centric to the Dutch-educated intellectuals of Dutch, showing love for the history of pre-Islamic Indonesia.The entry of Islam into the archipelago occurred in the first century of hijriah or the 7th century AD The perpetrators of Islamic religion are Arab merchants, followed by Persia and Gujarat, they are not mission members, although in essence every Islamic person has missionary obligation.

C. The Persian Theory 
The focus of this theory explains the entry of Islam into the archipelago is different from the theory of Gujarat and the theory of Mecca, even though it has equations about Gujarat, and its Shafi'i school. Persian theory is more explaining about the culture that lives among the Indonesian Muslim society that is felt to have similarities with Persia. And as for similarities about culture we can see among others.1. The commemoration of the day of Muharram or Ashura as the day of the Shia's commemoration of the death of the shaheed Husain.2. There is a similarity between the teachings of Shaykh siti Jenar with the teachings of Sufi iran Al-Hallaj.3. The gravestone on the grave of the devout malikus and the grave of malik ibrahim in the crunch of a message from gujarat. In this case the theory of persia has an absolute similarity with the theory of Gujarat. But unlike the G.E Morrison view.4. The recognition of the Islamic ummah in Indonesia against the Syafi'i school of thought as the most important school of thought.Answering the Persian theory above, K.H. Saifuddin Zuhri as one of the seminar participants (1963), said it was difficult to get about the coming of Islam to the archipelago from Persia. The reasons put forward by K.H. Saifuddin Zuhri. if we are guided to the entry of Islam to the archipelago in the 7th century, this occurred during the reign of Caliph Ummayah. At that time, the leadership of Islam in the field of Politics, Economy and Culture was in the hands of the Arabs, while the center of the Islamic movement revolves around Mecca, Medina, Damascus and Baghdad, so it is impossible for Persia to occupy the leadership of the Islamic World. 

B. HISTORY OF INITIAL ISLAM TO INDONESIA 
Regarding trade and traders in Islamization of Indonesia, where the influence and spread of Islam is very effective. This is because many people are simply interested to embrace the religion of Islam before studying the shariah religion in detail.Since the beginning of the century AD, there have been shipping and travel routes between the Indonesian archipelago and various regions of mainland Southeast Asia. In the western region of the archipelago and around Malacca since ancient times was the area of concern. Arab, Persian and Indian Muslim merchants also came to the Indonesian archipelago to trade since the 7th century AD, when Islam first flourished in the Middle East.Muslim traders from Arab, Persian and Indian origins also existed until the Indonesian archipelago to trade since the 7th century AD (1st century Hijriah), when Islam first developed in the East of the Middle. This trade relationship became the relationship of the spread of Islam in Indonesia.Since the first century of the archipelago that produced spice-producing commodities and much preferred in Europe (roman) that time led to Arab traders stop over the western Sumatra and Malacca straits connecting the eastern empire. Arab traders have become the regulator of the west-east trade route.

A. Islam Enter Indonesia 
There are at least two opinions about the entry of Islam in Indonesia. First is the old opinion, which says that Islam entered Indonesia in the 13th M. Then the first opinion gets refuted and denial. Two new things mentioned in Islam entered Indonesia in the 7th century or 1st century hijriah this new opinion was put forward by H. Agus Salim, M. Zainil Arifin Abbas, Hamka, etc.
According to the seminar on the entry of Islam in Indonesia in the field of 1963, Islam entered Indonesia since the 7th century ADSeminar on the entry of Islam in Indonesia resulted in the following decisions1. According to sources we know, Islam for the first time has entered Indonesia in the first century of hijri (7th century) directly from Arabia.2. The area that Islam first visited was the coast of Sumatra, and that after the formation of Islamic society, the first King of Islam was in Aceh.3. In the subsequent Islamic process, Indonesians actively take part.4. The first Islamic preachers as Islamic broadcasters also as merchants.5. Islamic broadcasting in Indonesia is done in a peaceful way.6. The arrival of Islam in Indonesia, bringing high intelligence and civilization in shaping the personality of the Indonesian nation. 

A similar opinion about the entry of Islam in Indonesia was put forward by Thomas W. Arnold in the preaching of Islam, he noted, "perhaps this religion has been brought here by Arab merchants since the first centuries of Hijriah, long before we had a history record in which their influence Has started to feel.According to ancient Chinese literature, circa 625 AD there has been an Islamic Arabian village on the coast of Sumatra. So only 9 years since Muhammad saw proclaiming Islamic da'wah openly, on the coast of Sumatra there is already an Islamic village. Akat but in this period Islam is not yet thoroughly developed and only some areas have embraced Islam, for example part of Sumatra and part of north coast of Java.As for further developments, Islam grew larger in the 12th century AD According to Islamic historians enter Indonesia through several channels, so that quickly can be accepted by the people of Indonesia.

The paths undertaken by early Islamic propagators in Indonesia are as follows: 

1. Through the Trade LineAt the beginning, the Islamization channel is a trade. Islamization through trade is very profitable because kings and nobles participate in trade activities. Those who pass Islamic da'wah, as well as being a trader.
2. Through the marriage pathBy marriage, the spread of Islam marries the natives. Through the path of their marriage has instilled the forerunner of Islamic cadres. 
3. Through the path of SufismThe Islamic disseminators are also famous as Sufism teachers. Therefore, the spread of Islam to the people of Indonesia through Sufism or mystical path is easy to accept because in accordance with the minds of the people of Indonesia. For example, using the sciences Riyadh and supernatural in the process of spreading Islam to the local population. 
4. Through the education pathIn Islamization in Indonesia, it is also done through education such as Pesantren, Musholla, Mosque and others conducted by teachers of Religion, Kyai and Ulama. 
5. Through the art pathThe spreaders of Islam also use the arts in the framework of spreading Islam, among others by Wayang, literature, and various other arts. 
6. Through political channelsIslamic disseminators also used a political approach to the spread of Islam. The political influence of the king is very helpful in the spread of Islam in Indonesia. For the sake of political interests, the Islamic kingdoms are fighting non-Islamic kingdoms. Political victories attract many non-Muslim royal residents of Islam. 


C. POLITICAL RELIGION AND POLITICAL STRENGTH OF THE COLONIALISM
Before Islam came, Indonesia had ruled the Hindu and Buddhist kingdoms. In the seventh century, Islam was widespread in Indonesia, because the role of Buddhists still played the role of Sriwiajaya, especially in Politics and social-culture.The entry of Islam in Indonesia is not the same, in addition, the political and social conditions of the region when visited by Islam are also different. The arrival of the Muslims to the newly visited areas has not paid any attention to the political effects, since they originally came only for servants and trade. [6] In the thirteenth century, the kingdom entered a period of decline, in this case Muslim traders exploited their politics by supporting emerging areas and declaring themselves as Islamic kingdoms.
Islam as a religion that gives the character of Indonesian culture and as a political force that controls the structure of government before the arrival of the Dutch can be seen from the emergence of Islamic kingdoms in this archipelago, among others in Sumatra, Java, sentence and Sulawesi. 

A. Islam in Sumatra 

There are three famous kingdoms that have positioned Islam as Religion and as a political force that colored its cultural style, namely Perlak, Pasai, and Aceh. In the 8th century, Sumatra was divided into eight large kingdoms that all worshiped idols, except for one kingdom that held on to Islam the kingdom of Perlak. The system of government applied by the kingdom of Perlak basically follows the system of government implemented by Daula Abbasiyah, the head of government held by the sultan assisted by some viziers. Pasai ocean kingdom, this kingdom is conquered by colonial Portuguese colonists by initiating a united Islamic state, which unites Islamic political forces within a strong and sovereign state called Aceh Besar.





B. Islam in Java 
The first Islamic spreaders in Java were the Wali Songo, not only in the religious domain but in the social and political spheres. In the Islamic political arena began to position itself when the weakening of the majapahit kingdom gave an opportunity to the Islamic rulers on the coast to establish independent power centers.In addition to the political forces of Islam which contribute greatly to its development, Islam also lives in the community can give encouragement to non-Muslim rulers to embrace it. In other words, the bupatis have made Islam a political instrument to strengthen its position.


C. Islam in Borneo, Maluku and Sulawesi
At the beginning of the 16th century, Islam entered the southern Borneo, namely in the kingdom of Hindu Daha. Thanks to the help of the Sultan Demak the King of Daha and his people converted to Islam so stood the Islamic kingdom of Banjar, with the first king is the prince of the ocean who was given the title of prince Suryanullah or Suriansah, the surrounding areas acknowledge his power. In the 10th / 11th century in Maluku it was already crowded by the spice trade, especially cloves and nutmeg by Arab and Persian merchants. At this time has been a touch of Muslim traders with the people of Maluku who formed the Islamic community. With the enormous surge of Muslim trade in the invitation of Datuk Maulana Husain, he kings of Ternate accepted Islam as Religion. In Sulawesi, the King of Gowa-tallo embraced Islam at the invitation of Datuk Rianang was given the title of Aluddin Sultan in Talo raja l Malingkoan Daeng Nyonri Kareng Katangka in the same year converted to Islam with the title of Abdullah's early Sultan of Islam.