HISTORICAL TRACING ISLAM IN SOUTHERN SUMATRA

PART I
PRELIMINARY

            Talking about when and who bring Islam in southern Sumatra, could be said to be a question that is considered sacred. Why? The author assumes that, until this moment there is no authentic evidence will the entry of Islam in the archipelago particularly on Sumatra-south. The author assumes that the evidence of historians such as Hamka, Snowk, and others only examined by evidence of the course and then in musawarohkan or seminars by various figures historians, such as in the field in 1963 and then of the various results of the seminar used as documentary research.

Is it wrong historians in researching? I do not think so. Because, sign and develop Islam in the archipelago did not leave the book or manuscript-manuskripdan just left the headstone, and a cultur. It has been very certainly that. Historians were pretty difficult to interpret or researching authentic. So also it is with a headstone, for the author, Nisan was necessary in case received special attention. Tools capable of being used to examine the goods times among methods dealektika with those who passed.

Well, from the way historians use various, necessary in case the authors attach the results of a literature review, the INSA gods will deliver us to the truth that is authentic. Although the truth was hard to be touched, especially views. Viewed region Srivijaya kingdom that can be said is very strategic place, both in terms of the relationship between islands, berdangan, and the place is used by politicians to produce various spices owned by Nusantra earth. And we can mlihat that royal power sriwijaya also very broad.

FORMULATION OF THE PROBLEM

In terms of writing the formulation of the problem the author was experiencing turmoil. Author of confusion must be where to begin, because so difficult to find references. Even the writers also had to assume how exactly the authenticity of documentary minutes of incoming and development of Islam in southern Sumatra. Until finally the author tries to describe the state of subektif of various existing references. However, once again the author presents only a pendiskripsiaan not a conclusion. The author tries rumuan mengsignifikasikan be some problems:

1. History of the entry of Islam in South Sumatra earth?

Actually there are many probelematika that work in the liver, the author was actually mengiginkan will sistematisanya material to be served to the mother professors and my friends as well. Because, here the author himself comes from South Sumatra-earth. However, very ironic is not it? As the authors themselves do not understand sepahamnya related to its own existence. However, that we as the speaker, we are trying to present the best.

CHAPTER II
DISCUSSION AND ANALYSIS

1. History of the entry of Islam in South Sumatra earth [1]

Southern Sumatra, according to some experts historians much assumption of that is known as the area geographically very strategic [2] Nusantara Section South Sumatra or Palembang already since centuries-old has become a haven traders who sailed diselat Malacca, well who wanted to go to China and to the east country, and which will pass through the western route to india and the arab countries, and on to Europe. In addition to the merchants, the peziara too many who use this path.

According to Chinese historical records written by It'sing, when he sailed to India and will return to China he stuck in Palembang. There he made a note about the city and its inhabitants. Based on the opinion of Syed Naguib Al-Atas, second place at the edge of the Strait of Malacca in the early 7th century H becomes a place for travelers who Moslem and was well received by local authorities who have not Moslem, while the venue is Palembang and kedah [3 ].

The reality is the kingdom of Sriwijaya in the historical record can not be denied by the trade aspects of the international level as I diskripsikan in the above statement. The influence of relations with the Middle East did not close the entry of Islam into the region Sriwijaya, and as we know that the archipelago or Indonesia is an area that is open to all religious teachings even Huston Smith in his book Religions of Man is revealed that Spirittualisasi religion Khon Hu Chu is in the middle of the hemisphere earth Indonesia. Certainly the authors draw provisional conclusions, that Nusantara / Indonesia is a strategic area for developing the religious teachings. And international relations [4].

We will be back, the author will present the documentary associated with the presence of the religion of Islam in South-Sumatra. At the time of the development of the kingdom of Srivijaya, dibelahan middle east was developing the teachings of Islam. In the perception of Suryanegara beliua try browse through birth rates or numbers of existence. By returning to the record menenggok historian, hasan hasan Ibrahim, in his cultural history.
The amount of power the influence of political Islam in the Middle East can be divided into several phases. Among them, four caliphs (632-661) Kholifah Bany Umayyad (661-750), Kholifah Bany Abbasids (750-1268) and the Umayyad dynasty in Spain, (757-1492), then the Fatimid dynasty (919-1171) Furthermore, the emergence of political power of Turkey. Bany Seljuks (1055-1290) and and the Ottoman Empire (1290-1909). "Deliberately not continue to talk about the upheaval of countries in the middle east": Arabia (June 7, 1916), Iran (12 February 1921), Iraq (August 23, 1921), Lebanon (May 23, 1926), and Syi'ria (May 22, 1930 ). [5]
Of concern, according Suryadinegara, that the Middle East region is the area that holds the Spices monopolize assets while the region is Indonesia. Besides that Indonesia's relationship with the Middle East countries have awakened before Christ. [6] InArnold 2nd Century BC.

 Cruise the Arab nation has come to Sri Lanka. But, if we peratikan also that we do not yet know the name of Indonesia As it is now, citing Sri Lanka and India. Even in Classical Arabic Literature mentioned islands china, given overland trade relations between Arabia with China has been going on since 500 BC. [7] Hence the name of the State and the Chinese nation le BIH known by the nations of the middle east. Therefore, Indonesia only as a source of commodity spice also known as the islands of China or Al-Hind [8]

This trade sources said [9] that the perjalanya to far eastern countries or Japan and China and Korea, not apart conduct of trade relations with Sriwijaya or referred to Zabaj. From this Sriwijaya, they obtained tin among other merchandise. [10] Then the author presents the correlation between Sriwijaya and true Abbasid Dynasty Between the Abbasid and Sriwijaya already have a correlation? Coedes, explained that the kingdom of Srivijaya is closely related to the development of the east islam middle. The emergence of the Umayyad and Abbasid engaged in the trade, has mengidupkan sea road that run through the Strait of Malacca trade. With the development of the sea trade in Southeast Asia via the Malacca Strait this, change their way of trade on land that pioneered since 500 BC. Between Arabdan China. Opening the way sea condition is what drives Sriwijaya take advantage of these advances. [11]

Entire ships passing through the Strait of Malacca trade stopped for drinking water and other provisioning. Therefore Sriwijaya tried to monopolize control of both the coastal areas include, Jambi, Lampung, and the Malay Peninsula, an important land Kra. In fact, Sri Lanka or Ceylon was ruled, [12] in the 11th century. Earlier in tahun767 M. Srivijaya controlled the region of Tonkin. From pendiskripsian above which power Sriwijaya extends to Sri Lanka, certainly can understand that, through sea trade, both from China to the east or vice versa, would need a stopover in advance and Sriwijayalah Geographical location fitting for digunakanya. And this is also the stopover will allow the birth of Islam in the style mu'awal AGMA. [13]

If according to the above Coedes has Nothing to do close between trade diselnggarakan by All kholifahan Middle East with Sriwijaya, It is clear that, on a mass four caliphs had been going Islamization Preliminary level or started to convert to Islam. Umar Bin Khotob of mass that has the power to Morocco to Persia [14]. Large slow lorises they resume trade relations with the kingdoms of Indonesia as a spice manufacturer.

With the rise to power of the Umayyad 661-750 then trade relations have also continued with the arrival of the King Ta'che the trade envoy. In Abbasiayah mass (750-1268), Novigasi islam is starting to expand or develop its trading system through the sea that has been pioneered to the Chinese or Cantonese since the 4th Century AD [15]

Until now, the author has also experienced kearguan, why should anyone else that contains the history of the birth of the Islamic religion in the Sumatran-south? Why did not the indigenous people. Is it in this deployment no causalitas. And from the party in just passive? When we menenggok backwards. Bahwasaanya, ability Indonsia maritime nation in recorded history, would not munkin with one lane of Islam into the trade lane. Sriwijaya kingdom provides a pendiskripsian to us all, that at that time, they were able to control the region across the sea. Additionally hectic trading sea path that passes through the Malacca Strait, Indonesia memunkinkan also people to come to the Middle East or the Mecca as the center of Islamic teachings. Or a center of trade and civilization in the middle east, such as: in Damascus, Tunisia, Bagdat, and Al-Azar. [16]
And we have also been able to see or Novigasi Achievement cruise capability of Indonesia which appears in the 7th century AD alone.

Long before the historical facts stated this nation has been able to sail the ocean mengarumi samudara India or Persia. As well as being delivered by Gabriel Ferrand that in the 2nd century AD danke-4 M. transfer occurs between the peoples of Indonesia to Madagascar. [17] These events repeated kemali in the 10th century AD occurs in the Islamic masses have entered the region the. Novigasi capabilities such as the Van Leur stated as a fact that very menajubkan of sea fears of Indonesia, (a remarkable power expreesion of Indonesia overseas) [18]

If writing is writing that approached Suryadinegara keotentkian a study, it means the process penyearan teachings of Islam is not only rooted in the migrants or traders. It can be concluded that the actors and the way the entry of Islam disumatra-south does not change as happened in other parts of Indonesia, made by the son of Indonesia and did not walk passive. By understanding the Indonesian people do not wait for the arrival of the Arabs alone with his quest for additional knowledge about the religion of Islam. Especially for the Sumatra-south, the influx of Islamic religion other than carried out by the Arab nation, traders envoy of the Umayyad caliph (661-750) and the Abbasid caliph (750-1268), also trade from the Sriwijaya sailing east at the center. Such a situation is not contradictory, although Sriwijaya as a development center of Buddhist teachings, but, because of the nature of Indonesia, which has a high ability to respect religious differences, then, in the kingdom of Srivijaya authorized the entry of the Islamic religion through trade channels. It is this last factor that allows the system to take Sriwijaya doors open in the face of reality inclusion of the religion of Islam.

Besides, there is one factor that is currently trading world has shifted from the hands of pre-Islamic Persia or Rome into the hands of Islam, Since the reign of Umar bin Khotob Kholifah (634-644), the doors of the middle east trading: Fustat in Egypt. Kuffah and Basro in Babylon, in kuasainya. The political power shift in the Middle East, does not alter trade relations with the Kingdom. As told by the Arab writer, Ibn Rusta (900 M), Sulaiman (850 M), and continue Abu Zaid (950 M), trade relations between the Abbasids with Sriwijaya persists. Merchant ships Islam still using marine traffic the same, stop in Sri Lanka, as the region Sriwijaya, passing well to the coast of India in saimur near Bombay. [19] This voyage proceed to China and Japan, so this, by Coedes declared triumph Sriwijaya close relationship with the development of Islam in period style mu'awal [20]

novigasi ability Sriwijaya in the Arab news, narrated, that Sriwijaya also held trade relations by sea up to monitor Africa in the year 1154 AD this is not surprising, since trade through sea lanes ditempu Sriwijaya of Maluku Linkar just an eighth of the Earth. [21 ]

CHAPTER III

CONCLUSION

                If writing is writing that approached Suryadinegara keotentkian a study, it means the process penyearan teachings of Islam is not only rooted in the migrants or traders. It can be concluded that the actors and the way the entry of Islam disumatra-south does not change as happened in other parts of Indonesia, made by the son of Indonesia and did not walk passive. By understanding the Indonesian people do not wait for the arrival of the Arabs alone with his quest for additional knowledge about the religion of Islam.

Especially for the Sumatra-south, the influx of Islamic religion other than carried out by the Arab nation, traders envoy of the Umayyad caliph (661-750) and the Abbasid caliph (750-1268), also trade from the Sriwijaya sailing east at the center. Such a situation is not contradictory, although Sriwijaya as a development center of Buddhist teachings, but, because of the nature of Indonesia, which has a high ability to respect religious differences, then, in the kingdom of Srivijaya authorized the entry of the Islamic religion through trade channels. It is this last factor that allows the system to take Sriwijaya doors open in the face of reality inclusion of the religion of Islam.

BIBLIOGRAPHY

Ø Arnold T.W. "The Preacing Of Islam, A Historical Of The Propagation Of The Muslim Faith" (Lahore: SA Muhammad Asrof, 1968)

Ø Burger D.H. and Prajudi. Economic History of Sociological Indonesia. First Volume, (Jakarta: Pradnja Paramita.1968)

Ø Abdullah bin Nuh and D Shahab "Note About At first entry of Islam into Indonesia", Proceedings of Seminar History entry of Islam to Indonesia, (Terrain: Alert, 1963),

Ø O.W.Wolters, The Fall Of Sriwijaya In Malay In History, (Kuala Lumpur: Oxford Uinversity, 1975)

Ø S.Tasrif. Tidal Merina Kingdom, "A History of the State which was founded by Overseas-Overseas Indonesia in Madagascar" (Jakarta: Balai Books Media, 1965)

Ø O.W.Wolters, The Fall Of Sriwijaya In Malay In History, (Kuala Lumpur: Oxford Uinversity, 1975)

________________________________________
[1] This paper was prepared by Shohibul Kafi, the author is a student of Aqidah Philosophy, Faculty of Islamic Theology, the Study of Religion and Islamic Thought. UIN Sunan Kalijaga. Yogyakarta 2012, this paper be used to present the historical study entry of Islam in South-Sumatra hemisphere.
[2] UI-Press, "Duty and development of Islam in South Sumatra," pp, 19
[3] Op-cit ....... 19
[4] UI-Press, "Duty and development of Islam in South Sumatra," p 27
[5] UI-Press, "Duty and development of Islam in South Sumatra," p 28
[6] T.W. Arnold. "The Preacing Of Islam, A Historical Of The Propagation Of The Muslim Faith" (Lahore: SA Muhammad Asrof, 1968) pp, 370
[7] D.H. Burger and Prajudi. Economic History of Sociological Indonesia. First Volume, (Jakarta: Pradnja Paramita.1968) pp, 15
[8] Opinion Dr. Hasanain Fuad Ali said Abdullah bin Nuh and D Shahab "notes on Mulam entry of Islam into Indonesia", Proceedings of Seminar History entry of Islam to Indonesia, (Terrain: Alert, 1963), hlm.145
[9] What is meant by trading in this context is the ruler of the sea lanes of trade street of the Arab nation, which is said to be more advanced than the west. At that time the Arab nation has mastered the sea route through the Indian ocean which they called the Persian ocean. See T.W. Arnold. "The Preacing Of Islam, A Historical Of The Propagation Of The Muslim Faith" (Lahore: SA Muhammad Asrof, 1968), p, 87. Since the pre-Islamic Persian Gulf to the port of Basra siraf and as a center for trade between Asia, Africa, the Middle East. then after expanding Islam, Bagdat Iraq with an event or political and commercial center. Especially in the Abbasid period (750-1268). Around the 10th century AD to the Korea Trade Novigasi and Jepan, see D.H. Burger and Prajudi. Economic History of Sociological Indonesia. First Volume, (Jakarta: Pradnja Paramita.1968) pp, 99
[10] .loc. cit.
[11] Loc, Cit
[12] .O.W.Wolters, The Fall Of Sriwijaya In Malay In History, (Kuala Lumpur: Uinversity Oxford, 1975) pp, 92
[13] On the time it can be ascertained in the 7th century AD the T'ang History takes into account that proclaimed the king's messengers Ta'che (call for Arabs) to Kalinga in the year 674 AD (see: NJ Krom, Zaman Hindu, tr. Arif Effendi. (Jakarta: Development, 1956) Pg, 46. it can be confirmed that, Sumatra South-sort has occurred the initial process of Islamisation. Especially when, the T'ang History will mention also their Muslim Arab village in the year 674 AD on the western coast of Sumatra. (see JC Van Leur, Indonesia And Society, The Hague, W. Van Hover. Ltd., 1955, Pg 111. Actually, the term west there is still more questionable in terms of where to see it.
[14] Gaetano Mosca, The Ruling Class, (New York: Mac Graw Hill, 1939) Pg, 206
[15] In accordance with the historical record, that, Islam entered keindonesia not hold a military invasion and religion, but only through trade: it is no doubt that, in the 7th century AD intertwined trade between kholifah ditimur middle with kings in Indonesia, particularly in Sumatra-south during sriwijaya. System deployment does not know the missionaries nor use pamaksaan through war, but only just synthetically trade (see: JC Van Leur, Indonesia And Society, The Hague, W. Van Hover. Ltd., 1955, Pg, 144) memunkinkan, besides Sriwijaya as a center of Buddhist religion spread, can accept the presence of Islam in its territory. As in Java their Islamic tomb which dates to the year 1082 AD, as well as in campa in 1039. (JC Van Leur, Indonesia And Society, The Hague, W. Van Hover. Ltd., 1955, Pg, 111. Although the situation objekif rannah religion Isalam yet, however, the presence of a miraculous tomb had become a sign of his visit. It's just still in question section where Islam began there. And I can only Islam already exists but, in a state that is very concern.
[16] UI-Press, "Duty and development of Islam in South Sumatra," p, 32
[17] S.Tasrif. Tidal Merina Kingdom, "A History of the State which was founded by Overseas-Overseas Indonesia in Madagascar" (Jakarta: Balai Books Media, 1965) Pg, 41,
[18] J.C. Van Leur, op.cit. p, 155
[19] S.T. Arnold, Op. Cit. ,, Hlm95
[20] D.H. Burger, op.cit. ,, Pg 29.
[21] Ibid., Hlm.33

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