THE ARRIVAL OF WESTERN IMPERIALISM TO INDONESIA
In the 16th century, there began to be a new atmosphere in Indonesian waters. For
centuries the waters of the archipelago were only navigated by ships from Indonesia and Asia,
such as China, Pegu, Gujarat, Bengkala etc. And since the 16th century, sailors from Europe have
appeared. The advancement of shipping science and technology caused Europe to be able to sail
to Indonesian waters. It was the Portuguese who first appeared in Indonesia. Their arrival in
Indonesia was due to several factors, namely the economy, they wanted to make a big profit by
doing business, they wanted to buy spices at a cheap price and sell them in Europe at an
expensive price. Another factor is the desire to spread Christianity and fight Muslims. Since the
8th century the Muslims have ruled the Andalusian peninsula, during which time there have also
been wars and fights between Christians and Muslims, both in Anadalasia and later in the Middle
East. The war was known as the crusade. Another factor is the desire for adventure that arises
due to a dynamic attitude to life. 358 |Dr. H. An
war Sewang, MA The Portuguese sailors wanted to see the world outside their homeland.
It was with these factors that the Portuguese sailed along the west coast of Africa to the south
and around the Cape of Good Hope (Cope Town), and to India. In the 16th century, Indonesian
waters were visited by other Europeans, namely the Dutch, English, Danes, and French. The
intention of the arrival of the Dutch and British to the Indonesian homeland is no different from
the Portuguese and the Spanish, namely wanting to obtain spices cheaply. [1] After the company
was headed by Governor General J.P Coen, their goal became clearer, namely to control the
spice trade in Indonesia, either alone or in a monopoly. In an effort to implement the monopoly,
they do not hesitate to use force. The Company began to control various regions, either directly
or indirectly. Such a practice is very detrimental to the royal kingdom in Indonesia. Around 1618-
1691, the Dutch attacked Prince Wijayakrama and were able to capture Jayakarta; On top of the
collapse of the city, a new city was built called Batavia. Banten, which considers itself in power
in Jayakarta, certainly does not stay silent,
so the Textbook on the History of Islamic Civilization- Introduction | 359 Since then,
hostility has arisen between Banten and the Dutch. The consolidation of Dutch power over Java
paved the way for Dutch expansion into other East Indies regions. During the period 1824-1858,
the Dutch had controlled all of Sumatra.Commercial and military expansion caused problems
between the Dutch and Aceh, namely the struggle for power over several pepper ports in the
western and northern parts of Sumatra. The Existence of Islamic Kingdoms in Indonesia when the
Dutch Came Ahead of the arrival of the Dutch in Indonesia in the late 16th and early 17th
centuries, the state of the Islamic kingdom
s in Indonesia was not the same. These differences are not only related to politics, but
also in the process of developing Islam in these works. For example, in Sumatra, the population
has embraced Islam for about three centuries. Meanwhile, in Maluku and Sulawesi, the spread
of Islam has just taken place. In Sumatra after Malacca fell to the Portuguese, the political
struggle in the Malacca Strait area was a triangular struggle: Aceh, Portuguese, and Johor which
was a continuation of the Islamic Malacca kingdom. In the 16th century, it seems that Aceh was
more dominant, mainly because 360 |Dr. H. Anwar Sewang, MA the Muslim pedangang avoided
malacca, and chose Aceh as a transit port. Aceh's victory over Johor, made this last kingdom in
1564 become a vassal area of Aceh. [2] At that time, Aceh was indeed experiencing glory under
the leadership of Sultan Iskandar the Younger. He died at the age of 46 on December 27, 1636.
He was replaced by Iskandar Tsani. This Sultan is still able to maintain the greatness of Aceh.
However, after his death, February 17, 1641, Aceh was then successively led by 3 women for 59
years. And during this period Aceh began to experience a setback. In central Java, the Islamic
kingdom had moved from the inland coast, namely from Demak Kepajang and then Kemataram.
The move had a great influence on the development of Islamic history in Java. In 1691, among
them were (1) Power and political system based on agrarian basis, (2) The role of coastal areas
in trade and shipping regressed, as well as the role of Javanese merchants and navigators, and
(3) The occurrence of the shift of trading centers in the 17th century with all its consequences.
[3] Textbook on the History of Islamic Civilization- Introduction | 361 The whole of East Java was
practically under the rule of Mataram. At that time under the reign of Sultan Agung.During this
period, armed contacts between the Mataram kingdom and the VOC began to occur. In Sulawesi,
at the end of the 16th century, the port of Makassar developed rapidly. It is indeed strategically
located, namely a place to travel to Maluku, the Philippines, China, Batani, the Nusa Tenggara
islands, and the western Indonesian archipelago. However, there are other factors that
accelerate this development, as follows: 1. The Malacca's population by the Portuguese resulted
in migration 2. The flow of Malay migration increased after Aceh experienced expedition 3. The
Dutch blockade of Malacca was avoided by traders from both Indonesia and India, West Asia and
East Asia. 4. The decline of the port of East Java. The Purpose and Purpose of the Arrival of the
Dutch The purpose of the arrival of the Dutch in Indonesia was initially driven by the desire to get
spices directly in Indonesia, because at that time t
he west had difficulty obtaining spices. So in 1506 there were four ships 362 |Dr. H. Anwar
Sewang, Dutch MA in Banten, but this first attempt can be said to have failed, because of the
arrogant nature of the Dutch towards the locals, besides that the Portuguese were not happy with
the arrival of the Dutch as their rivals. The first voyage was followed by the next voyage and was
successful, but there was competition between the Dutch themselves, so in order to eliminate
the rivalry a well-known union with the VOC was formed in March 1962 AD. The VOC was formed
because of the results obtained by the Amsterdam company, which sent four batches, the first
in 1595 by Cornelis Dehout Man, the second in 1598 by Van Nede Heem Skerck and Van
Warwijck, the third in 1599 by Vander Hagen and the last in 1600 by Van Neck, of which many
other companies were established who also wanted to trade and sail to Indonesia. So this VOC
was formed and ratified by the Staten General Republic with a charter that gave the VOC special
rights to trade, sail and hold power in the area between the Cape of Hope and the Solomon
Islands. In addition, in particular, the privileges requested by the VOC, such as: Textbook on the
History of Islamic Civilization- Introduction | 363 1. Monopoly rights in the area east of Cape
Harapan to the Magelhaens Strait. 2. It is allowed to
enter into treaties with the kings of Indonesia on behalf of the Dutch government. 3. It is
allowed to make forts. 4. It is allowed to appoint one person. 5. It is allowed to form an army. In
1798 A.D. the VOC was dissolved with a loss balance of 134.7 million Golden. This happened
because there were several factors, including fraudulent bookkeeping, corrupt employees, and
the monopoly system and forced planting system in the collection of crop materials that caused
moral deterioration for both the ruler and the people who suffered greatly. [4] After disbanding,
Indonesia officially passed to the Dutch at the turn of the 18th century. The Dutch government
lasted until 1942 and was only interrupted by the British for a few years, in 1811-1816.The Dutch
government did not change at all, even in 1816. The Dutch used the colony to overcome the
economic downturn caused by the bankruptcy of the war. And in 1830 A.D. the Dutch East Indies
government implemented a system of forced cultivation and liberal politics in 364 |Dr. H. Anwar
Sewang, MA Indonesia after the Suez Canal was opened and the Dutch industry developed.
Dutch Political Strategy The King of Mataram (Java) Sultan Agung has seen that the Netherlands
is a threat since the beginning. In 1628 and 1629, Mataram twice attacked Batavia, but failed. The
entry of Dutch influence into the center of power in Mataram was due to Amangkurat II (1677-
1703) asking for the help of the VOC to quell the rebellion of Trunojoyo, the duke of Madura, and
the rebellion of Kajoran. During the time of Amangkurat III Mataram was in crisis, while the Dutch.
The Netherlands had to pay with territory and trade concessions. In the trade network in western
Indonesia, the position of Malacca, Johor, and Banten is very important, so the Dutch intend to
control it. Finally, they chose Jakarta, the weakest area as the base of their activities. The spread
of Dutch influence in the Mataram government was accelerated by internal conflicts in the
palace. Therefore, in 1755 Mataram was divided into two, namely: Surakarta and Yogyakarta, in
1757 the power of mangkunegara appeared, and fin
ally in 1813 the power of Pakualam appeared. Banten's relationship with the Netherlands
was strained when Sultan Ageng Tirtayasa ascended the throne in 1651.He is very Textbook on
the History of Islamic Civilization- Introduction | 365 was hostile to the Dutch because the Dutch
were seen as hindering Banten's efforts to advance the trade business. Under the auspices,
Gewo Tallo made an expedition to Buton, Solor, Sumbawa, Ende, Bima in 1626, and the following
year to Limboto which was considered a ternate territory. The people's resistance to Dutch
colonial imperialism against the Indonesian nation received fierce resistance from the people
and the Indonesian nation in general. The resistance is not only motivated by national politics,
but also by religious motives. The Dutch colonizers, in addition to wanting to control Indonesia,
also spread their religion to the indigenous population, namely the religion of Christianization. In
the 17th century, resistance to Dutch colonialism was carried out as follows: 1. Sultan Agung of
Mataram 2. Sultan Iskandar Muda Mahkota Alam Aceh 3. Sultan Hasanudin Makassar 4. Sultan
Ageng Tirtayasa 5. King Iskandar Minangkaba
u 6. Trunojoyo Madura 7. Karaeng Galesong from Makassar 8. Untung Surapati, Adipati
Aria Jaya, etc.[5] 366 |Dr. H. Anwar Sewang, MA Besides that, the people's resistance to
colonialism also continued to be continuous in one region and another. These resistances are as
follows: 1. Padri War in Minangkabau This war occurred between 1821-1837. This war was led by
Tuanku Imam Bonjol, and assisted by other scholars. Although Islam was introduced in the 16th
century, the process of syncretism lasted a long time. The purification of Islam began by Tuanku
Koko Tuo with a peaceful approach. However, this approach was not accepted by his more
radical students, especially especially Tuanku Nan Renceh, a very influential and had many
disciples in the Luhak Agam area. [6] This radical group gained new strength in 1803, when three
clerics; Haji Miskin from the brush master, Haji Sumanik from VIII cities, and Haji Piobang from
fifty cities returned from Mecca. They cam
e with a spirit inspired by the puritan Wahhabi movement. After the conquest of
Minangkabau due to the Padri war, the Dutch policy tried to restrain the influence of religious
teachers by alienating them as far as possible from the affairs of the people and by upholding the
authority of the textbooks on the history of Islamic civilization- Introduction | 367 legitimate
customary heads. On February 21, 1921 AD there was the beginning of a war between the
indigenous people and the Dutch.The first Dutch war failed, so the Dutch invited peace through
a treaty on January 22, 1824.But Belanada betrayed and so did the subsequent war. 2. Prince
Diponegoro The event that triggered the war was the Dutch East Indies government's plan to
make a road that broke through the land belonging to Prince Diponegoro and had to dismantle
the sacred tomb. The Dutch wanted to negotiate with Prince Diponegoro who uprooted the
stakes planted and diverted the Daniarejo patih road to be replaced. In 1825 AD Prince
Diponegoro rose up in rebellion against the infidel colonial government. Prince Diponegoro used
guerrilla tactics, where Dutch troops were surrounded by Prince Diponegoro's soldiers in
Yogyakarta. In 1826 A.D. Many victims fell on the Dutch side, which arose by strengthening
themselves by building fortifications to narrow the movement about Prince Diponegoro. In 1827
M. Prince Diponegoro was taken prisoner because he rebelled to negotiate with the Dutch and
finally in 1830 A.D. Exiled to Manado, then in 1834 368 |Dr. H. Anwar Sewang, MA M. Dimoved
died in 70 years on January 8, 1855 A.D. 3. The Banjarmasin War The appointment of Prince
Tamjid as Sultan caused disappointment among the people and other dignitaries. From the
chaos, the Dutch again entered political issues to take greater advantage. That's when the
Banjarmasin war began, Andresen, who was brought in from Batavia, concluded that Sultan
Tamjid was the source of the commotion. And finally he was dethroned and his power was taken
over by the Dutch. Popular resistance raged in the area that was originally shown to the Sultan of
Tamjidil to the Dutch.This resistance was led by Prince Antasari with 3,000 troops to invade the
Dutch posts.Initially, the Dutch had many casualties, but with tactics and cunning the Dutch
managed to defeat several royal dignitaries one by one and Prince Hidayat was captured and
exiled to Java. Eleven days after the exile of Prince Hidayah, Prince Antasari proclaimed the
independence of Banjarmasin, which had the capit
al of Central Sumatra, the headquarters of the struggle against the Dutch. However, 9
months after the proclamation, Prince Antasari died in Temeh on the 11th Textbook of the History
of Islamic Civilization- Introduction | 369 October 1862 A.D. Because of illness. And then he was
succeeded by his son Prince Muhammad. 4. Aceh War The Aceh War was on March 26, 1873 AD,
when the Suez Canal was opened, the Netherlands competed to find a new colony and urged to
hold negotiations. In the end this gave the Netherlands the opportunity to continue its aggression.
This war is also called the People's War because all Acehnese people are actively involved in
fighting the colonials. On April 5, 1873 AD, the Dutch army attacked the mosque with 3,000
personnel, which finally due to the strength of the Acehnese army, could be recaptured by the
Acehnese army. And in November of this year the Netherlands was also able to control the palace
mosque. After the death of the Dutch sultan, they negotiated but Aceh did not respond. However,
this system failed. After the failure of the Dutch pasification system, the king city was
implemented as the center, but this system actually gave the Acehnese fighters the opportunity
to thwart the guerrilla war. Greater Aceh began to be turbulent, when Teuku Umar defected from
the Netherlands in 1896 and the Dutch went on the offensive that 370 |Dr. H. Anwar Sewang, MA
forced the Acehnese side to be defensive. Teuku
Umar died in this war and then he was replaced by Nya'Dien. The last Dutch left
Indonesia (1942 AD). 5. People's Rebellion in Cilegon Banten The people's rebellion in Cilegon
occurred in 1888, led by KH. The referee with H. Ismail, and other scholars, organized resistance
to the colonizers. The wrath of the people of Cilegon due to hunger, the death of cattle that were
arbitrarily shot by the Dutch, and the hatred that has gathered because of the arrogance of Dutch
government employees, the restraint of colonialism against the practice of Islamic teachings,
and various other reasons triggered the resistance of the people of Cilegon against the Dutch. In
the popular uprising, Goebels' assistant and several members of his family were killed. However,
when the help of the attackers carrying 40 troops under Lieutenant Bartlemy came, the
resistance of the people weakened. War leader KH. The referee was hanged by the Dutch. The
other leaders were exiled to other regions, such as H. Abdurrahman and Haji Akib exiled to the
banban, H. haris exiled to the high hills, H. Arsyad thawil exiled to Gorontalo, H. arsyad Qasir
exiled to Buton, and H. Ismail kdi exiled to flores. Textbook on the History of Islamic Civilization-
Introduction | 371 6. The 12th Makassar War of the King of Gowa was daeng mattawang who was
titled Sultan Hasanudin. The Makassar War began due to the attitude of the Dutch who wanted
to control the spice trade in Maluku. The Dutch were not happy that the people of Makassar
traded spices in Maluku, because it was detrimental to the Dutch trade. Therefore, to carry out
this desire, the Dutch wanted to conquer the kingdom of Gowa and the kingdom of Bone in South
Sulawesi. The VOC's move to occupy Buton which is Gowa's territory. [7] The first war occurred
in April 1655, in which case the Gowa navy attacked the Dutch on the island of Buton under the
leadership of Sultan Hasanudin and succeeded in repulsed the Dutch In 1666 the Gowa fleet
attacked Button with 700 ships until it could be retaken from the Dutch. On January 1, 1667, the
Dutch wanted to retake Buton from Gowa. In this case, the fate of the Dutch actually depends on
the strength of the Arung Palaka army which amounted to 15,000 people. Arung Palaka was a
bone who helped the Dutch with the inten
tion that the bone kingdom would be separated from the power of the Gowa kingdom at
that time. On July 7-10, 1667 a Gowa army of 7000 men defended Bantaeng from the Dutch
invasion. Because all Dutch forces were centered in Bantaeng 372 |Dr. H. Anwar Sewang, MA
Barombong, then finally the troops of the Palaka rafting army were able to master the battle. To
repay his services, Arung Palaka was appointed by the Dutch to become the king of bone
replacing La Maddaremmeng. The Bungaya agreement was not fully complied with by Gowa,
therefore on June 27 Sultan Hasanudin was forced to strengthen the Bungaya agreement by
affixing the royal seal, after the members of the Gowa government assembly signed it. 7. Jambi
War (1858-1907) The Jambi War occurred in Jambi between the Dutch and the Jambi Sultanate.
Initially, the relationship between the Jambi Sultanate and the Netherlands began since Sultan
Abdul Kahar (1615-1643 AD). This sultan allowed the Dutch to open their trade representative in
Jambi. Sultan Sri Ingologo as Sultan Abdul Kahar's successor did not like the concession given
by Sultan Abdul Kahar to the Dutch. The hostility that began between the Jambi sultanate and the
Dutch was inevitable after the Dutch representative in Jambi, namely Syhrandt Swart, was killed.
In this battle, the Dutch were able to capture Sultan Sri Ingologo and then exile him to Kebanda,
Maluku. [8] In 1890 the Dutch position in Surolangun Rawas was attacked by H.Kaemang Rantau
forces. The Dutch brought in troops from ou
tside the region. On the Textbook of the History of Islamic Civilization- Introduction | 373
battles in 1902 no less than 500 Dutch troops were killed. The Jambi Sultanate Army carried out
its grill war tactical attack to face the Dutch so that the Dutch had difficulty facing the Jambi army.
With various tricks, the Dutch resisted the people of Jambi, but the resistance of the people of
Jambi was not extinguished. Sultan Thaha Saefuddin was never arrested by the Dutch. He died
at the mouth of the Taboo on April 26, 1904 due to old age. For his services in the nation's struggle,
Sultan Thaha Saefuddin was recognized as a national hero from the Indonesian government. The
Role of Islamic Organizations in Indonesia Islamic organizations in Indonesia is an interesting
phenomenon to study, considering that Islamic organizations are a representation of Muslims
who are the majority in Indonesia. This makes Islamic organizations a social and political force
that is taken into account in the political stage in Indonesia. From the historical aspect, it can be
seen that the presence of Islamic organizations, both those engaged in politics and social
organizations, brought a renewal to the nation, such as the birth of the Islamic Union as the
forerunner of the formation of political organizations, Muhammadiyah, NU (Nahdlatul Ulama),
Trade Unions, and others in the pre-independence period aroused a spirit of renewal that was so
374 |Dr. H. Anwar Sewang, The Supreme Court is fundamental in society. Islamic religious
organizations are the largest group of organizations, both those that have a national scale and
those that are local. No less than 40 national-scale Islamic religious organizations have branches
in provincial capitals and regency/municipal capitals, such as: Nahdlatul Ulama (NU),
Muhammadiyah, Sarikat Islam (SI), Tarbiyah Islamiyah Association (PERTI), Indonesian Ulema
Council (MUI), Islamic Education Improvement Association (GUPPI), Da'wah Islamiyah Council
(MDI), Indonesian Mosque Council (DMI), Indonesian Muslim Scholars Association (ICMI),
Islamic Student Association (HMI), Indonesian Islamic Student Association (PMII), Aisyiah, NU
Muslimat, and so on. Meanwhile, local Islamic religious organizations are generally engaged in
da'wah and education such as: Ta'lim Council, Islamic Education Foundation, Orphan
Foundation, Local Da'wah Institutions, and so on. a. MUHAMMADIYAH When Muhammadiyah
was founded by KH, Ahmad Dahlan in 1912, Muslims were in a very depressed condition, along
with the entire Indonesian nation, they were backward with a very low level of education, severe
prosperity and economic and helpless political ability. More concerned about Islamic identity is
one of the negative points of the people's lives, Islam at that time was synonymous with the
profile of the Islamic Civilization History Textbook- Introduction | 375 students who always take
care of the afterlife while not knowing and do not want to know about the development of the
times, while religious organizations are also still struggling with affairs that do not touch the
dynamics of social reality, let alone try to advance. There are two directions of development of
Muhammadiyah within the framework of modernity, namely the first is growth and progress, the
idea of growth and progress are the two main keywords of modern culture that describe the
accumulation of quantity and the increase in diversity. Both are formulations or derivatives of the
main characteristics of modernism and mat
erialism, Muhammadiyah tries to inject materialist values into a society that has been
porous because it considers worldly material life to have no religious values. The second
direction of development is systematization, which is a derivative formulation of the principles of
modernism, this systematization does not lead to organization with the formation of various
autonomous assemblies and organizations but also in religious life, starting in the form of an
institution to synthesize the understanding, thinking and implementation of worship, namely the
tarjih assembly and the results are systematized in a manual of the tarjih verdict set, the two
breakthroughs, growth, Development, Progress and Efforts to Build a Muslim Community from
a Stupid, Poor Society 376 |Dr. H. Anwar Sewang, MA is backward and colonized to become an
independent, prosperous and educated society. b. PERSIS (ISLAMIC UNITY) As an organization
labeled Modernist, the birth of Islamic unity in has given a new color to the history of Islamic
civilization in Indonesia, Persis which was born in the 20th century is a response to the diversity
of Islamic society in Indonesia which tends to be syncretic, due to the influence of the diversity
of people's behavior, Indonesia before the arrival of Islam practice-2 syncretism has flourished,
as a result of the accommodating attitude
of the spreaders of Islam in Indonesia towards previously established customs. Although
it cannot be denied, the success of the Islamic crossing is also inseparable from an
accommodating attitude. For PERSIS, the practice of syncretism is a heresy that should not be
allowed to develop and must be immediately eliminated because it is biased to damage the
fundamental joints of Islam. Another thing that is the target of the reform that is carried out
precisely is the confusion and thinking experienced by most Indonesian Muslims due to the blind
taklid that they do in carrying out religious sharia. As is known, that the practice of worship in
Indonesian society is generally based on the results of the formulation of the imams of the
madhhab 800 years ago, They think that the results of the ijtihad of the imams of the madhhab
are the best decisions and must be followed as they are. c. SAREKAT ISLAM (SI) In 1912, by its
new leader Haji Oemar Said Textbook on the History of Islamic Civilization- Introduction | 377
Tjokroaminoto, the name of SDI was changed to Sarekat Islam (SI). This is done so that the
organization is not only engaged in the economic field, but also in other fields such as politics. If
viewed from the articles of association, it can be concluded that the objectives of SI are to
develop the spirit of commerce, to help members who are experiencing difficulties in the field of
business, to promote teaching and all efforts that accelerate the rise of the people, to correct
erroneous opinions about Islam, to live according to religious orders. SI does not limit its
membership only to the Javanese and Madura people. The purpose of SI is to build brotherhood,
friendship and help among Muslims and develop the people's economy. SI membership is open
to all levels of Muslim society. When SI applied for a Legal Entity, initially the Governor General
of Idenburg refused. Legal Entity is only given to local SIs. Although there is no political element
in its articles of association, in its activities SI pays great attention to political elements and
opposes injustice and oppression committed by the colonial government. This means that SI has
a large number of members, causing concern for the Dutch government. Along with the change
of time, finally the central SI was given recognition as a Legal Entity in March 1916. After the
government allowed the establishment of the 378 party |Dr. H. Anwar Sewang, MA of politics, SI
turned into a political party and sent its representatives to the Volksraad in 1917. d. Nahdatul
Ulama (NU) Nahdatul ulama (NU) was born
on January 31, 1926 in Surabaya, this organization was initiated by a number of prominent
scholars, which means the revival of the scholars, NU was established to accommodate the
religious ideas of traditional scholars, or as a reaction to the ideological achievements of the
Islamic modernism movement which carried the idea of purification of puritanism, the formation
of NU was an effort to organize and the role of the ulama, Islamic boarding schools that have
existed before, in order for the work area of ulama to be further improved, developed and
expanded in other words, the establishment of NU is to become a forum for efforts to unite and
unite the steps of ulama and kiai pesantren. In NU's view, not all traditions are bad, outdated,
have no leftist relevance, and are not even rare, ordinary traditions provide inspiration for the
emergence of Islamic modernization, the affirmation of partiality towards the "legacy of the past"
of Islam is manifested in the attitude of madhhab which is typical of NU, in understanding the
meaning of the Qur'an and hadith without studying the works and thoughts of great scholars such
as, Hanafi, Shafi'I, Maliki, and Hambali will only come to a wrong understanding of the teachings
of Islam. Likewise, in the view of Kiai Hasyim who is so clear and firm about the necessity of
Muslims to maintain and maintain the Islamic tradition of the Textbook of the History of Islamic
Civilization- Introduction | 379 were written by classical scholars. In order to maintain the system
of madhhab kiai Hashim formulated the idea of ahlusunnah waljama'ah which was based on
thought, AbuHasan al-asyari, Mansur Al-Maturd
i imam Hana fi, Maliki, shafi'I, and Hambali, as well as ima Al-ghozali, junaid Albaghdadi
and imam mawrdi. e. MASYUMI The Proclamation of Independence of the Republic of Indonesia
brought a breath of fresh air to the development of politics and democracy of this nation, every
child of the nation dissolved in the beauty of nationalism, it also happened to Islamic figures at
that time before independence they were so enthusiastic to uphold Islamic ideals. In the early
days of Indonesian independence, the PNI became a state party, but by October 1945, the PNI
emerged with a new face because of the beginning of the multi-party system which also meant
the reopening of space for Muslims to participate in it and as a means for them to uphold Islamic
ideals. The policy of the government in the establishment of these parties was initially regretted
by many Islamists, their arguments were based on the idea that in a critical time after the
proclamation needed by the people's brotherhood, not the policy or application of the multi-
party system could actually trigger a split. Masyumi was established on October 24, 1943 as a
replacement for MIAI because Japan needed a body to rally the support of the Indonesian people
through Islamic religious institutions, however, Japan was not very interested 380 |Dr. H. Anwar
Sewang, MA with Islamic parties that existed in the Dutch era which were mostly located in urban
areas and had a modern mindset, so that in the first weeks, Japan has banned the Indonesian
Islamic Sarikat Party (PSII) and the Indonesian Islamic Party (PII). On October 7-8, an Islamic
congress was held in Yogyakarta which was attended by almost all leaders of various Islamic
organizations from the pre-war period and the Japanese occupation period. The Congress
decided to establish a central syuro for Indonesian Muslims, masyumi which was considered the
only political party for Muslims at the beginning of the founder of masyumi, only four
organizations were included in the masyumi, namely Muhammadiyah, NU, the Islamic ulema
alliance, and the Muslim union. After that, other Islamic organizations joined Kemasyumi,
including the Islamic Union (Bandung), Al-Irsyad (Jakarta), Al-Jamiatul Washliyah and Al-
Ittihadiyah (from North Sumatra). f. PERTI Persatuan Tarbiyah Islamiyah (Perti) is the name of a
national Islamic mass organization based in West Sumatra. This organization has its roots in the
scholars of Ahlussunnah wal jamaah in West Sumatra. This organization was founded on May 20,
1930 in West Sumatra. Later the organization expanded to other areas of Sumatra, and also
reached Kalimantan and Sulawesi. Perti participated in the struggle in the political arena by
joining GAPI in the Indonesian Parliamentary Action, and also provided a conception of
statehood to the Visman Commission Textbook of Islamic Civilization- Introduction | 381
CHAPTER XV Centers of Islamic Civilization in the World In the context of civilization, Islam is
able to present a new civilization whose essence
is different from the previous civilization. The civilization that the Prophet Muhammad
left behind, for example, is very different from the Arab civilization during the Jahiliyah period.
Thus, Islam has given birth to a cultural and civilizational revolution. Islamic civilization
developed very advanced in the world civilization even long before the rise of Europe, so that the
central regions of Islamic civilization emerged, each of which had characteristics according to
the socio-cultural and political conditions that supported it. Makkah Mecca Al-Mukarramah is
the city where Islam was born, where the Prophet Muhammad PBUH was born and received the
revelation of the Qur'an in the city of Mecca. Mecca is also an Islamic cultural city. Where the city
of Mecca is a city to study knowledge, both during the time of the Prophet Muhammad SAW,
Khulafahur rasyidin and the Umayyad and Abbasid periods, even now. [1] Originally, Mecca was
the center of an ignorant civilization full of paganism. However, along with the development of
Islam brought by the Prophet 382 |Dr. H. Anwar Sewang, MA Muhammad SAW, the city of Mecca
became a holy city for Muslims. In this city there is also a Kaaba in the Grand Mosque which is
the mecca of Muslims in prayer. Mecca is also a center for the study of religious sciences,
especially as a center for the study of hadith and fiqh sciences. From Medina after the position
and power of the Prophet Muhammad and his followers became great, he recaptured the city of
Mecca by conquering the city peacefully, in the
year 8 AH (630 AD) so that it became known as Fathul Mecca, which is the opening of the
city of Mecca. Besides being a holy city, Mecca is also a cultural city, because Islamic culture
was developed by the prophet in this city, besides the city of Medina Al-Munawwarah. Mecca
during the time of the Prophet Muhammad was more focused on organizing its society in aqidah.
while for other sciences it is widely applied in Medina. Mecca is the religious center of the world's
Muslims. Many of them come to Mecca for Hajj and Umrah. and deepen its religious
knowledge[2] Medina Madinah Al-Munawwarah, originally this city was called Yathrib. The city of
Medina became the center of Islamic culture after the Prophet Muhammad migrated from Mecca
to Yathrib. After the Prophet migrated to Yathrib, the city was made a center for Muslim
worshippers, and subsequently became the mother of the Textbook on the History of Islamic
Civilization- Introduction | 383 Islamic cities that were soon founded by the prophet, by changing
their names to Medina. [3] It was from Medina that the prophet continued the struggle to spread
Islam. In Medina for 13 years, the prophet fostered and developed the Islamic community. Even
in Medina, the prophet built the system of life in an Islamic society that was aspired to. In the
middle of the city of Medina, soon the prophet built a mosque, which became the center of
worship and culture, and even became the headquarters of the Islamic state. For the newly built
country, the Prophet has laid its strong foundations, including ukhuwah Islamiyah, the
brotherhood of Islam. The Prophet made brotherhood between all Muslims of different tribes and
nations, who were of different skin colors and appearances, Al-Wahdatul Islamiyah replaced Al-
Wahdatul Qaumiyah, so that they all became brothers and equals. Medina also became the
center of Islamic government during the time of t
he Prophet Muhammad, and later the period of khulafahur rashidin. Since the
government was held by Muawiyah bin Abi Sufyan, the center of government was moved to
Damascus. In this city there is also a prophet's mosque which is famous as the Prophet's
Mosque. Next to the mosque, a closed room was built for the poor Muslims. The mosque is given
two doors, namely the Aisyah door and the Atiqah door. After the Khaibar war, the Prophet
himself enlarged the mosque 384 |Dr. H. Anwar Sewang, MA, then successively enlarged again
by Caliph Umar bin Khathab, and Caliph Uthman bin Afan. In the time of the Prophet and
Khulafaur rashidin, the Medina Mosque became a large office in which all government affairs
were taken care of. Mosques are not only places of worship, but also the center of political,
economic, and social life. In this city the prophet was buried. The city of Medina is the holy city of
Muslims after Mecca Al-Munawwarah. From this city were born Muslim scientists and scholars
who adorn the pages of the history of Muslims. Like the city of Mecca, the city of Medina is also a
center for the study of Islamic religious science, especially the science of hadith, fiqh, and the
science of Qur'anic interpretation. The relationship between Muslims and other Muslims based
on the Medina Charter has 5 principles: i) Good neighborliness, iii) Defending the Poor, v)
Respecting religious freedom, ii) Helping eac
h other, iv) advising each other, Baghdad was founded in 762 AD by the caliph AlManshur
of the Abbasid Dynasty (754-755 AD). A team of experts was formed to select a large plot of land,
located between the Tigris and Euphrates rivers. After looking for a strategic area for mothers
Islamic Civilization History Textbook- Introduction | The choice finally fell on the area that was
later named Baghdad. Baghdad means "Garden of Justice". In the construction of the city of
Baghdad the Caliph employed building experts, consisting of architects, masons, carpenters,
painters, sculptors and others, they were brought in from Syria, Mosul, Bashrah, and kufa which
numbered about 100,000 people. The city is circular in shape, surrounded by a large and high
wall. Outside the wall, a large ditch was built that functioned as a waterway and at the same time
as a fortress. The Caliph's Palace is located in the middle of Baghdad in the style of Persian
architecture, known as AlQashr Az-Zahabi (Golden Palace). This palace is equipped with a
mosque building, palace guards, police and residences for the sons and daughters and families
of the Caliph. Caliph Al-Ma'mun had a library filled with thousands of sciences called Bait Al-
Hikmah. Many scientists from various regions come to this city to explore science. [4] The city of
Bahgdad has been the center of civilization and the revival of science in Islam since its inception.
The golden peak of Baghdad occurred during the time of Caliph Harun Ar-Rashid (787-809 AD),
and his son Al-Makmun (813-833 AD). Baghdad at that time became the highest center of
civilization and culture 386 |Dr. H. Anwar Se
wang, MA in the world. Science and literature developed very rapidly, even Caliph Al-
Makmun had a library filled with books of science. The library is called the Baitul Hikmah library.
During the Abbasid period, the city of Baghdad also had academies and high schools. Famous
universities are the An-Nizhamiyah college, founded by Nizamul Mulk (5 AH) and the Al-
Mustanshiriyah college founded by Caliph Al-Muntashir Billah (7th Century AH). From Baghdad
were born beautiful literary works. Among them is Alfu Lailah wa Lailah (1001 nights). From this
city were born famous scientists, scholars, philosophers, and writers, including: Al-Khawarizmi
(astronomical and mathematical figure, inventor of Al-Jabar), AlKindi (the first Arab philosopher),
Al-Farabi (great philosopher), Ar-Razi (philosopher, physicist, and medicine), Imam Al-Ghazali
(the first scientist and scholar), Shaykh Abdul Qadir AlJaylani (founder of the Qadiyyyah order),
and others. Because of the Mongol attack under Hulagu Khan in 1258 AD, this city was destroyed.
All the city buildings including the golden palace were destroyed. In 1400 AD this city was also
attacked by the Eastern Lenk army, and in 1508 AD this city was also destroyed by the Safavid
Kingdom army. [5] Cairo Textbook on the History of Islamic Civilization- Introduction | 387 After
the commander Jauhar As-Siqili occupied Egypt in 358 AH, he decided to move the center of
government from Fustat, to the city to be built. On 17 Sha'ban 358 AH (969 AD), Jauhar As-Siqili
began the construction of a new city to become the capital of the Fathimid Dynasty. This city was
first named the city "Manshuriyah" attributed
to the mansur Al-Mu'iz Lidinilah. After Mu'iz himself arrived in Egypt, his name was
changed to Qahirah Mu'iziyah. The territory of the Fathimid Dynasty included North Africa, Sicily,
and Syria. After the construction of the city of Cairo was completed complete with its palace,
Jauhar As-Siqili established the Al-Azhar Mosque on 17 Ramadan 359 H (970 AD). Al-Azhar
Mosque in its development into a large university. The city of Cairo experienced the peak of its
glory during the Fathimid Dynasty, namely during the reign of Shalahuddin Al-Ayyubi, the
government of Baybars, and the reign of An-Nashir during the Mamalik Dynasty. The Fathimid
period began with Al-Muiz and its peak occurred during the reign of Al-Aziz. The Fathimid Dynasty
can be overthrown by the Ayyubid Dynasty founded by Shalahuddin Al-Ayyubi a hero in the
crusade, Shalahuddin still maintains the scientific institutions established 388 |Dr. H. Anwar
Sewang, MA by the Fathimiyah Dynasty continues to change its religious orientation from Shi'a to
Ahlu Sunnah. The power of the Ayyubid Dynasty in Egypt was continued by the Mamalik Dynasty.
This dynasty was able to defend its center of power from Mongol attacks and was even able to
defeat the Mongol army at Ain Jalut under the leadership of Baybars who ruled from 1260-1277
A.D. Baybars is also known as the hero of the crusade. At that time, Cairo was the only center of
Islamic civilization that survived the Mongol attack. Cairo at that time became the most
important center of Islamic civilization. In 1517 AD, the Mamalik Dynasty was defeated by the
Ottoman Dynasty in Turkey and since then Cairo has only been used as the capital of the
Ottoman province. [6] Damascus Damascus in pre-Islamic times was the capital of the Byzantine
kingdom in Syria. Damascus is an old city that was rebuilt in the time of the Umayyad Empire and
made it the capital of the country since the reign of Muawiyah bin Abi Sufyan, the first Caliph of
the Umayyad Bani. In the city of Damascus there are many beautiful buildings, which are of
artistic value, besides the city itself is built in such an orderly and beautiful way, with its streets
piled up, intersecting canals that serve as roads and irrigation, amazing recreational parks. In
Damascus Textbook on the History of Islamic Civilization- Introduction | 389 There is a
magnificent and majestic Damascus Mosq
ue, this mosque was built by Caliph Al-Walid bin Abdul Malik with its architect Abu
Ubaidah bin Jarrah. For its construction, Caliph Al-Walid brought in 12,000 expert craftsmen from
Rome, except that the building itself had extraordinary artistic value, and the pillars and walls
were carved with beautiful carvings and sprinkled with various stones of high value. The city of
Isfahan is the capital of the Shafawi kingdom. The city of Isfahan is an old city founded by
Yazdajird I (Buhtanashar), the King of Persia. The city of Isfahan was controlled by Islam in 19
AH/640 AD during the time of Umar bin Khatab. The city of Isfahan is now included in Iranian
territory. When Abbas I Sultan Safawiyah made Isfahan the capital of his kingdom, this city
became a large and beautiful city. The city is located on the Zandah River, and on top of it
stretches three magnificent and beautiful bridges. In this city stand beautiful buildings such as
palaces, schools, mosques, towers, markets, and houses of beautiful architectural size. [7] 390
|Dr. H. Anwar Sewang, MA In 625 AH/1228 AD there was a great battle in Isfahan, when the
Mongol army came to invade the Islamic country and made Isfahan one of the Mongol territories.
When Timur Lenk invaded Islamic lands in 790 AH/1388 AD, the city of Isfahan also fell under the
rule of Timur Lenk. After that, the city of Isfahan was controlled by the Ottoman Turkish Empire in
955 AH/1548 AD. In 1134 AH/1721 AD there was a battle between Husayn Shah, King Shafawi
and Mahmud Al-Afghani, which ended the history of the Shafawi Kingdom. In 1141 H/1729 AD,
the city of Isfahan was under the rule of Nadir Shah. In this city stand beautiful buildings such as
palaces, schools, mosques, towers, markets, and houses with beautiful architectural carvings.
Sultan Abbas I built the Shah Mosque which
h is one of the beautiful and magnificent mosques in the world. Istanbul Turkey The city
of Istanbul is the capital of the Ottoman Turkish empire. The city was originally the capital of the
Eastern Roman Empire under the name of Constantinople. Constantinople was formerly a city
called Byzantium, then changed to the name of Constantinople by Emperor Constantin, the
Eastern Roman Emperor. In 395 AD, the Roman Empire split into two, Eastern Rome and Western
Rome. Western Romance History Textbook of Islamic Civilization- Introduction | 391 had its
capital in Rome (Italy), while the Byzantine Romans had their capital in Constantinople.
Constantinople fell to the Muslims during the Ottoman Turkish Dynasty under the leadership of
Sultan Muhammad II who was titled Muhammad Al-Fatih in 1453, and was made the capital of
the Ottoman Turkish kingdom. Even long before Sultan Muhammad Al-Fatih was able to control
Constantinople, the rulers of Islam had been since the time of the Rashidin Caliphs, then the
Umayyad Caliph and the Abbasid Caliph tried to conquer the city of Constantinople. However, it
was only during the Ottoman Turkish Empire that the effort was successful. By Sultan
Muhammad Al-Fatih, the city of Constantinople, which means Constantin, was renamed
Istanbul, which means Islamic city. As was the case during the Eastern Roman Empire, the
Ottoman Turkish Empire with its capital Istanb
ul also became a superpower in its heyday. Its territory covers most of Eastern Europe,
Asia Minor, and North Africa. Even the more distant Islamic areas also recognized Istanbul's
power. In the field of architecture, the mosques that were built proved their progress. Mosques
are a characteristic of an Islamic city, where Muslims carry out their worship obligations. The Aya
Sophia Church, conquered by the Muslims, was transformed into the most important grand
mosque in Istanbul. 392 |Dr. H. Anwar Sewang, MA Several magnificent mosques were
established in Istanbul, including: Sultan Muhammad Al-Fatih Grand Mosque, Abu Ayub Al-
Anshari Mosque, Bayazid Mosque with Persian architecture, and Sulaiman Al-Qanuni Mosque.
The influence of the fall of Constantinople was very great for the Ottoman Turks. The old city was
the center of the Byzantine Empire which stored a lot of knowledge and became the center of
Orthodox Christianity. All of them were inherited by the Ottomans. In terms of location, the city
is very strategic because it connects the two continents directly Europe and Asia. Istanbul was
the center of Islamic civilization during the most important period of Ottoman rule. Not only
because of the beauty of the city, but also because in the former center of Eastern Roman power
there are scientific study centers that encourage the peak of the glory of Muslim civilization. [8]
Delhi India Delhi was the capital of the Islamic kingdom of India since 608 AH/1211 AD. As the
capital of the Islamic kingdom, Delhi became the center of Islamic culture and civilization in the
Islamic subcontinent. Delhi is located on the banks of the Jamna River. First Delhi was ruled by
Islam, conquered by Quthb Ad-Din Aybak. In 602 H/1204 AD by Quthb Ab-Din Aybak was made
the capital of the Mongol Islamic kingdom. Zhahiruddin Babur Raja Textbook of the History of
Islamic Civilization- Introduction | 393 The first Mongol dynasty, seizes Delhi from the hands of
the Lodi dynasty. Every Islamic dynasty that ruled the city of Delhi, expanded the city by
establishing new "cities" in old Delhi, which was the city inside the Lalkot fort. Delhi now includes
all those new cities. All of them are known as the "Seven Cities of Delhi". After Delhi was
destroyed by the Eastern Lenk army, the power of the kings based in Delhi declined sharply. It
was then that the Lodi Dynasty took the city of Agra as its capital, while Delhi became a less
important city. The city of Agra also became the capital of the Mongol kingdom for the first time,
when Zhahiruddin Babur defeated the Lodi Dynasty. The city of Delhi became the capital of the
Mongol kingdom during the time of Humayun (1530-1556), a king who loved knowledge. Another
Mongol king, Shah Jehan (1628-1658) founded the city of Shahjahanabad. Shah Jehan erected a
very beautiful historical monument and became one of the Seven Wonders of the World, namely
the Taj Mahal, a monument to his beloved wife Mumtaz Mahal. Spanish Andalusia Andalusia is
an Islamic region in Spain. After Andalusia
became an Islamic territory, the old cities were rebuilt, in addition to building new ones,
394 |Dr. H. Anwar Sewang, MA with the art style of Islamic buildings, where then Andalusia is
famous for its beautiful cities, beautiful mosques, magnificent palaces and enchanting gardens.
The centers of Islamic civilization in Spain are as follows. 1. Cordova Cordova is one of the great
magical cities. Cordova is an old city that was rebuilt in the Islamic style. According to George
Zaidan, the buildings in the city of Cordova include: 1) 113,000 people's houses, 2) 430 large and
small palaces, 3) 6,300 houses of state officials, 4) 3,873 mosques, 5) 900 bathhouses
(hamamaat), 6) 8,455 large and small shops. The population of Cordova is approximately
500,000 people. It is recorded that in Cordova there are 27 educational institutions, and 70
libraries. In the central library there are 400,000 books, besides that there is still a private library.
From this city was born the philosopher Ibn Rushd (Averros). This city was first entered by Islam
in 711 AD by Islamic forces under the leadership of Thariq bin Ziyad. When Abdurrahman I, who
was titled Abdurrahman Ad-Dakhil, entered Andalusia, it had made Cordova a beautiful capital
and city. He created a garden filled with tuffah (apples), and pomegranate trees. A palm tree was
also planted which was deliberately imported from Syria. Textbook on the History of Islamic
Civilization- Introduction | 395 In 786 AH, a m
osque was built with an area of 175 x 134 meters and a tower height of 20 meters. The
pillars are 1400 pieces and for the dome you need 300 columns. In 1236, after Islam was
conquered by Christianity, under the leadership of Ferdinand III. The mosque is famous for its
name "La Mesquita" after becoming a church renamed "Santa Maria the Great". During the reign
of Abdurrahman An-Nasir (912-961 AD), Abdurrahman III, Cordova was beautified and expanded,
small palaces were erected such as Al-Mubarak, Al-Kamil, ArRaudah, Al-Mujaddi and others.
While the most beautiful is Az-Zahra. At that time, Cordova became a cultural city in mainland
Europe. Cordova, Constantinople, and Baghdad are the three cultural centers of the world. [9]
Az-Zahra, a palace not far from Cordova, was built by Abdurrahman An-Nasir at the suggestion
of one of his wives, Az-Zahra. The palace was built in 936 AD, about 8 km from Cordova by 3
architects, each named Abdullah bin Yunus, Hasan bin Muhammad, and Ali bin Ghafar.
According to Al-Idris and Al-Maqarri, it took 2.5 years to build the palace and the city by employing
100 people. In addition to that many employees, 1500 train pullers are still needed. 2. Seville The
city of Seville (Ashibiliyah) was built during the reign of the Al-Muwahhidin Dynasty. The city was
once the capital
