Saturday, 26 November 2011

The entry of Islam into Indonesia part 2

* Rationalization Story History Walisongo
The story of history as a figure Walisongo propagator of Islam in Indonesia, has always been associated with things that are less rational, even closer to the teachings that are not Islamic.Perhaps the story that many in the community originate from writers who oppose Islam, because the tendency of the clergy who were inattentive to the writing of history. This weakness becomes the main cause why the story of their history many written by authors who are not Muslim.The guardians are often told to do things mystical and irrational, like the edge of the river imprisoned for decades. Is not the way it is contrary to Islamic law?. It's actually closer to the Hindu doctrine that teaches the system hermitage. We should be more critical and not take for granted the writing of history that can not be accounted for righteousness.

Selection of Propagation Areas

The mayor, though each is not contemporary, but in the selection area is not preaching vain. Determination of place of preaching also consider factors geostrategi accordance with the conditions of his time.They chose Java because they see Java as a center of economic activity, 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 the teachings of Islam in their areas of origin.If we look from the ninth division of the guardian in his preaching, they were dividing the area of ​​Java in the ratio 5:3:1.

East Java received great attention from the guardians. Here are placed five trustees, with preaching a different territorial division. Maulana Malik Ibrahim, as the guardian pioneer, taking the Gresik. After his death, the region is dominated by Sunan Giri. Sunan Ampel take a position units in Surabaya. Sunan Bonang in Tuban. While Sunan Drajat in Sedayu.If we note the position of the region which is used as base propaganda fifth guardian, everything takes place "city airport" or harbor. Taking the position of this beach is a hallmark of the teachings of Islam as delivered by the preacher who works as a trader.The fifth trustee is gathering in East Java is because political power was centered was centered in this region. Kingdom of the Kadiri Kadiri and Majapahit in Mojokerto.In East Java the guardians of Islam seen as a propagator of trade. That is not what many described by the "fairy tale" is the story of the trustees as "monks", or more a kind of ascetic worship on the mountain rather than active in the field of economy. It turned out that the dynamics of a more rational life as exemplified by the Prophet, who also traded.

In Central Java the trustees took the position in Demak, Ghost and Moriah. Target those saints whose mission in Central Java is different from the trustees in East Java. In Central Java can be said that the center of political power of Hindu and Buddhist had no role anymore. Only the trustees see the reality of a society that is influenced by the culture that comes from Hinduism and Buddhism. And they saw that the puppet as a medium of communication that has a major influence on the public mindset. Therefore, the puppet needs to be modified, both form and content of the story need Islamicised.

Placement of the trustees in Demak, Ghost and Moriah was not only intended for the propagation of Islam in Central Java alone, but for the whole region of Central Indonesia. 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 the Kadiri (1478) and the emergence of the Sultanate of Demak which later gave birth to the Sultanate of Mataram Display and II. Changes in political conditions such as these, allowing third-place has a decisive geostrategic significance.In West Java, the Islamization process only dealt with a trustee, Sharif Hidayatullah, who after the death known as Sunan Gunung Jati. At that time, the spread of Islam in Indonesia territory of Western, particularly in Sumatra can be said to have been evenly distributed when compared with conditions in Eastern Indonesia. As now this thing, we can still see the reality.

The election of the city as a center of activity propagation Cirebon Sunan Gunung Jati, can not be released to do with the spice trade routes as commodities originating from Eastern Indonesia, Indonesia or even to the West. Therefore, the selection of Cirebon by considerations of social, political and economic moment, has a value of geostrategic, geopolitical and geoekonomi that determine the success of further spread of Islam.

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