Islam in Indonesia: between Arabs and Chinese

Islam in Indonesia: between Arabs and Chinese

There are two classical theories that explain the entry of Islam in this archipelago. Namely, Islam that came from Arabia (Hadramaut) which was endorsed by Nieman and de Hollander, and Islam from Gujarat (India) which was proposed by Pijnapel and further researched by Snouck Horgronje. Apart from the two major theories, there is also a theory of Islam from China which was brought by Chinese traders. However, the thesis that the author last mentions is less popular, because the single narrative of classical Arabic theory of Islam has been so well established for decades that it has become a popular historical narrative (and arguably official because it is supported by the government) of Indonesia.

The Arab Islamic theory has even become ingrained and has become an ideology of authenticity that is supported by the government and embraced by the community. It is like if there is a theory that states that Islam did not come from the Middle East, then it is obligatory to question 'ain because it is not valid, or even considered wrong. Coupled with the position of Arab descent, especially Habaib who has a special place among Indonesian Muslims, it seems that Arabs are the only legitimate entity to claim the arrival of Islam to Indonesia.

In fact, we cannot deny other ethnic and cultural entities that contributed to bringing Islam to Indonesia. One of them is ethnic Chinese, which the author will describe in the following article.

The importance of the Chinese element in Islamization in Indonesia is not something new. Among Indonesian historians, Slamet Muljana is one who is keen to raise the Chinese element in Islamization, through his work entitled The Collapse of the Hindu-Javanese Kingdom and The Rise of Islamic Countries in the Archipelago (1968). Muljana said that Islam in this archipelago is not a single Islam with one variant, but a hybrid Islam that was born from the marriage of several cultural variants, including Chinese. If the Arab theory is based on the discovery of Muslim tombstones as evidence of the early arrival of Islam, Muljana takes another approach, namely through the news of Chinese colonies scattered in Sumatra and Java. This colony is thanks to none other than Admiral Zheng He's expeditions from 1405 to 1433.

Even Muljana dared to propose that some of the Wali Songo we know were Chinese peranakans, causing controversy. As a result, this book was banned from circulation by the New Order government. This theory is drowned out by the controversy that surrounds it. Anti-China sentiment is intensifying due to the G30S incident. Everything that smells of Chinese is prohibited, Chinese citizens become second-class citizens, among others are forced to leave their original names and change them to names that smell Indonesian. Finally, it is also forbidden for Muljana's theory to appear in the narrative of Islamic history in public. Muljana's book was banned and the classical theory of Arab Islam as a single player became more established and seemed indisputable.

It would be incomplete if it did not mention Gus Dur's name as one of those who supported the Chinese Islamic theory. One of Gus Dur's writings can be found in the introduction to the book Struggle to Find Identity: Confucianism in Indonesia (Interfidei, 1995). Instead of discussing Confucianism, in his introduction Gus Dur convinced the public that Islam would not be sustainable in Indonesia until now without the role of the Chinese community. Continuing the description of Muljana's theory above, Gus Dur explained that this colony of the Chinese Muslim community was well established in Southeast Asia, especially the Archipelago. This colony was partly Muslim who fled because of the conflict in mainland China and partly the crew of Zheng He's expedition who stayed to preach.

Long before we were concerned about the flow of Chinese labor in Indonesia, this Chinese Muslim colony in the archipelago caused particular anxiety for the rulers of mainland China. They are afraid that in the future this Muslim colony will become a political and economic threat in mainland China. So the colonies were disbanded and the expedition ships were burned by the Chinese royal government at that time. This political policy resulted in the "quiet" of Chinese shipping expeditions since the 15th century which was later replaced by the era of European expeditions which eventually became colonialism and colonization in Eastern countries throughout the 16th to 20th centuries.

Gus Dur also added with sharp anthropological observations. The evidence includes three auliya' tombs in Troloyo, Mojokerto, which are historical sites of the Majapahit kingdom. There are three tombs in the complex, namely Sheikh Usman Ngudung, Sheikh Jumadil Kubro and Sheikh Abdul Qadir As-Siny. His last name bears the name as-Siny, indicating that he is ethnic Chinese (China) and is suspected to be the older brother of Raden Patah, who is also ethnic Chinese (Jin Bun). Sheikh Abdul Qadir was the commander who died in his attempt to attack Majapahit. The fact that he was buried near the center of Majapahit power shows that he was an important figure in the fall of Majapahit, which later recorded the emergence of the Islamic Sultanate of Demak.

Slamet Muljana and Gus Dur are only a small part of the intellectuals who support Islamic theory from China. At first glance, this theory seems to challenge the established and believed Arabic Islamic theory. Not to be contradicted, let alone anti-Arab, in fact this theory is a piece of the mosaic that forms the Islamic treasures (and) the Archipelago which has become the melting point of various civilizations for centuries. It is a pity if this rich history is covered by sectarian politics and identity sentiments that see everything from the perspective of a horse. Which says that one version must be right and win by beating the other version.

History is not just a debate of facts and win-win the most accurate evidence. We as readers and historical actors are challenged to be open and humble to all existing alternative narratives, no matter how small. With a broader perspective, the public is expected to be more open and not close their eyes, that the Arabs and Chinese have their respective roles in the development of Islam in the archipelago.

As a result, history is not just a statue of a dead monument. History should be one of the efforts to maintain our sanity in religion and society. So that we don't forget that diversity is God's grace entrusted to us.