Evidence Of Gujarat's Theory: The Entry Of Islam Into The Archipelago Through Traders

YOGYAKARTA - One of the theories of the entry of Islam into the land of the archipelago (Indonesia) explains that Islamic religion and culture enter the archipelago through traders. Evidence of Gujarat's theory further reinforces the opinion that the arrival of Islam into the archipelago occurred when Gujarat traders were waiting for the winds of the season to come and settle in Indonesia.

Many traders enter Indonesia because of Indonesia's very strategic geographical location. Traders who enter Indonesia are from the Arabs, Gujarat (India), Persia, and others. They enter Indonesia by bringing religion and Islamic culture. With the presence of traders, the spread of religious teachings and Islamic culture can develop rapidly.

They also began to establish communication and also interact with local residents so that cultural assimilation occurred through marriage.

Islamic teachings are also spread through relationships or family ties. Assimilation can be understood as a fusion of culture that eliminates the characteristics of original culture and gives birth to new cultures.

Some evidence of Gujarat's theory can be known through the tombstones of several sultans to buyers or known as inscriptions. As with the entry of Hindu religions into the archipelago, there was a debate over how Islam entered Indonesia.

This is behind the emergence of several theories of the entry of Islam. These theories include Gujarat's theory, Mecca's theory, Chinese theory, and Persia's theory. We can find this information in the High School Learning Module of Class X Indonesian History compiled by Mariana.

Meanwhile, Gujarat's theory is supported by Pijnapel, a scientist at Leiden University, the Netherlands. He explained the entry of Islam to Indonesia because it was brought by traders from Gujarat around the 13th century AD.

The Dutch scientist, Snouck Hurgronje, also supports this theory. He said the trade relationship between Indonesia and the traders from Gujarat had taken longer, even before the Arabs arrived.

Some of the evidences that strengthen Gujarat's theory include the similarity of tombstones in Cambay, Gujarat, India with the headstone of Sultan Malik As-Saleh in Pasai, North Sumatra and the tombstone of Sheikh Maulana Malik Ibrahim in Gresik.

Second, it can be seen from Marcopolo's statement from Venice, Italy, in 1292 when he stopped by at Perlak. Marcopolo saw that the residents had embraced Islam and Indian Islamic traders also spread teachings.

Third, whether it's an inscription or the oldest, which states that Gujarat and Sumatra's relationship has been established for a long time, as Hurgronje said.

In 1912, the Gujarat theory initiated by J. Pijnapel was actually re-developed by JP Moquette. JP Moquetta argues that Gujarat's theory can indeed be proven. One of the evidences can be seen on the tombstone of Sultan Malik Al-Saleh in Pasai, Aceh, which has similarities to the tombstone of Maulana Malik Ibrahim whose grave is located in Gresik, East Java.

Sultan Malik Al-Saleh died on 17 Dzulhijjah 831 Hijri or 1297 AD. Meanwhile, Maulana Malik Ibrahim died in 1419 AD. Based on the similarities or similarities to the tombstones of Sultan Malik Al-Saleh and Maulana Malik Ibrahim, JP Moquetta concluded that the tombstones were sent from Gujarat, India. Another constructive fact, the calligraphy on the tombstones is the typical calligraph of Gujarat.

Such is the review of Gujarat's theoretical evidence based on historical records. Visit VOI.id to get other interesting information.