How the Entry of Islam to the Archipelago According to Persian Theory?

Summary

The Persia Theory suggests that Islam entered the Nusantara (Southeast Asia) between the 7th and 13th centuries, brought by Persian traders, particularly through Sumatra. Evidence includes Persian-language tombstones and cultural similarities between the region and Persia, such as Ashura commemorations and Sufi teachings. Historians like Hoesein Djajadiningrat support this theory, citing trade routes like the Malacca Strait. However, critics argue that the theory is unsubstantiated, pointing out that during the 7th century, the Umayyad Caliphate ruled, not Persia, and that there were few Persian traders compared to Arabs, Chinese, or Indians. This ongoing debate shapes the understanding of Islam’s early spread in the region.

Takeaways

• 😀 Islam is believed to have entered the Nusantara between the 7th and 13th centuries AD, primarily through Persian traders.
• 😀 The Persian Theory is supported by the discovery of Persian-language tombstones, such as one from Sheikh Rukunuddin in South Sumatra dating to 672 AD.
• 😀 The tombstone evidence suggests Islam entered the archipelago about 40 years after the death of Prophet Muhammad.
• 😀 Historians like Prof. Hoesein Djajadiningrat and Prof. Umar Amir Hussein support the theory, highlighting the strategic role of the Malacca Strait as a commercial hub.
• 😀 Persian traders, involved in trade in the region, are credited with spreading Islam while conducting business in the Nusantara.
• 😀 Cultural similarities between the Nusantara Muslim community and Persia strengthen the Persian Theory, including commemorations of Ashura and shared Sufi influences.
• 😀 The teachings of Persian Sufi figure Al-Hallaj are compared to the teachings of Indonesian figures like Sheikh Siti Jenar.
• 😀 Similarities between early Qur'anic studies' Arabic spelling systems and Persian language practices further support the theory.
• 😀 The architecture of tombs in Pasai and Gujarat, influenced by Persian design, also reinforces the theory of Persian involvement in the spread of Islam.
• 😀 Some Indonesian Muslim communities still commemorate Ashura Day, a tradition associated with Shi'a Islam, which aligns with Persian Islamic practices.
• 😔 Critics argue against the Persian Theory, noting the lack of political dominance of Persia in the 7th century and questioning the sufficiency of evidence linking Persia directly to Islam's spread in Indonesia.
• 😔 The number of Persian traders in the Nusantara was relatively small compared to other groups, such as Arabs, Chinese, and Indians, making the Persian Theory less convincing to some scholars.

Q & A

What is the core idea of the Persian theory regarding the entry of Islam into the Nusantara?

The Persian theory suggests that Islam entered the Nusantara (Southeast Asia) between the 7th and 13th centuries AD, primarily through Persian traders who spread Islam in the region, particularly in Sumatra.

What historical evidence supports the Persian theory of Islam's entry into the Nusantara?

The discovery of Persian-language tombstones, such as the tomb of Sheikh Rukunuddin in Barus, South Sumatra, which dates back to 672 AD, supports the theory. This suggests that Islam had reached the archipelago 40 years after the death of Prophet Muhammad.

Which scholars support the Persian theory of Islam's spread in the Nusantara?

Historians such as Prof. Hoesein Djajadiningrat and Prof. Umar Amir Hussein are prominent scholars who support the theory, highlighting the role of Persian traders in introducing Islam to Sumatra and the wider region.

Why was the Strait of Malacca significant in the spread of Islam in the Nusantara?

The Strait of Malacca was a major trade route and a hub for merchants from all over the world, including those from the Middle East, particularly Persia. The presence of these traders facilitated the spread of Islam in the region.

What are the cultural similarities cited by Hoesein Djajadiningrat to support the Persian theory?

Hoesein Djajadiningrat pointed out several cultural similarities, including: (1) the commemoration of Ashura, (2) similarities between the teachings of Al-Hallaj and Sheikh Siti Jenar, (3) the Arabic spelling system used for early Qur'anic studies, and (4) similarities between tombstones in Pasai and Maulana Malik Ibrahim's tomb, influenced by Persian and Gujarati culture.

What is the significance of Ashura in relation to the Persian influence in Southeast Asia?

Ashura, commemorating the death of Husayn bin Ali, is a significant event in Shi'a Islam, which has Persian roots. Some regions in Indonesia continue to observe this tradition, even though they deny its Shi'a origins, indicating a cultural link to Persian Islam.

What criticisms were raised against the Persian theory at the 1963 seminar on the entry and development of Islam in Indonesia?

Critics, including Dahlan Mansur, Abu Bakar Atceh, Saifuddin Zuhri, and Hamka, argued that the timing of Islam’s entry during the 7th century under the Umayyad Caliphate, which was Arab-dominated, contradicts the theory. They also pointed out that the presence of Persian traders was relatively small compared to traders from other regions like Arabia, India, and China.

What was one key argument against the Persian theory related to the political situation at the time?

A key argument against the Persian theory is that during the 7th century, when Islam first entered the Nusantara, Persia had not yet emerged as a dominant Islamic power. The Umayyad Caliphate, led by the Arabs, was the political force at the time.

Why do some experts doubt the strength of evidence supporting the Persian theory?

Experts are skeptical because the available evidence is considered weak and inconclusive. Additionally, there is no clear proof that Persia was a central region for the spread of Islam, and the number of Persian traders in the region was likely outnumbered by traders from other parts of the world.

How does the Persian theory compare to other theories regarding the spread of Islam in the Nusantara?

The Persian theory emphasizes the role of Persian traders in spreading Islam, while other theories highlight the roles of Arab, Indian, and Chinese traders. The Persian theory faces criticism for its reliance on limited evidence and the lack of political influence from Persia during the early Islamic period.