Page 33 - INDONESIA ISLAMIC CULTURE

the 12 century, i.e. the age of the oldest would still be debatable---Brakel, features of the power setting. Therefore, admiration. But can the empirical reality The tomb of Kudus, the
11
th
Islamic cemetery found in Java, the for example, showed the inner life we used to be reminded by the so- of this so deep influence or so long grave of Maulana Malik
Indian Ocean region has become “The atmosphere of the 17 century Aceh called “anthropological facts”, although historical experience under the auspices Ibrahim in Gresik.
th
sea of Arabic language”. 9 court that was hardly different from they are actually just stereotypes, on of the Hindu atmosphere simply be Source: Atlas Sejarah
The nature of cultural transformation, Mughal palaces--- but Wink’s opinion the Sumatran somehow said to be used as a tool to explain various cultural Indonesia Masa Islam
symptoms and structural dynamics
if this term could be properly used, about the cultural and political differences more virtuous than the Javanese or the raised by the process of Islamization? If it (Historical Atlas of
is the problem that always provoke in a new cosmopolitan atmosphere is Acehnese who are considered more Indonesia’s Islamic
academic debate. However, the process a strategic analytical tool. From this likely to aspire for an Islamic state were applied as a source of information, Period), 2010.
of Islamization of Southeast Asia in concept of paradigmatic feature we get a establishment than, say, the people of it would be visible how inadequate this
simple empirical knowledge is. The
the early stages actually means the theoretical framework for understanding Solo city in Central Java. Differences use of this empirical knowledge as a
introduction of new cosmopolitan basis why certain behavior patterns can be in religious dimension, which involves source was basically nothing more than
of ideology and, at the same time, the found only in India, but not in Al-Hind, knowledge on doctrines, attachment to a reversal of the academic tendency
emergence of a new model of higher across the Sindh, although there was a religious rules, etc. of each follower, as emphasizing the occurrence of historical
civilization. In his article, supported sense of unity bound by long-distance well as differing strength of the religious discontinuity. The use of empirical
by thorough research and rigorous trade and understanding of Islamic belief (force) and the scope of religious knowledge denies the view of the fall of
12
argumentation, Andre Wink stated that cosmopolitanism. influence (scope) within the social life of Majapahit and the spread of Islam as
10
although the Islamization of India and Commercialization, the state various social bonds is a cliché. But how factors breaking the historical continuity.
the Indonesian archipelago was going on establishment and the formation of should we explain this diversity within the
after the fall of the Abbasid political unity, people bound by the “rope of Allah”, as history of nation-building in Indonesia or One of the most prominent academic
only India which had three paradigmatic in India, were the three main aspects Southeast Asia in general? tendencies among the first generation
aspects of the Middle Eastern political of the process of Islamization of the It is obvious that Java had further of colonial scholars was is to see the
tradition. All three were the bureaucratic archipelago and other Southeast Asian dived in the process of Hinduization, advent of Islam as an “aberration” and
and fiscal policy of money economy, regions. From a historical standpoint, before transforming to embrace therefore, it was cut off from the flow of
the emergence of the Islamic military- these three aspects can be seen as an Islam. Such opinion provides a highly the history of Indonesia and Southeast
bureaucratic apparatus, and finally, the element disseminating behavior patterns empirical validity. Look at the marks, Asia in general. While the second
Persian pattern of state administration. in politics or other fields, as well as laying as revealed by the beautiful temples, generation had always stressed the
Identification of the paradigmatic aspects the foundation for varieties of structural which is until now---though resulted continuity is lost, no matter how Islam
9. A. Johns, “Islam in Southeast Asia”, Indonesia, 11. L.F. Brakel, State and Statecraft in 17th Century from a reconstruction--- can still bring emerged and Majapahit Empire had
13
19, (April 1975), pp. 33-56. Aceh” in Anthony Reid & Lance Castle (eds). Pre- 12. The concept of scope dan force from religious fallen. If archeologists like Krom and
10. Andre Wink, “Al-Hind”: India and Indonesia Colonial State Systems in Southeast Asia –Kuala influence in social and private life was introduced 13. See for example C.C. Berg criticism to the
in the Islamic World -Economy, c 700-1800 Lumpur: MBRAS, 1975, pp. 56- 66. Brakel used by C. Geertz dalam bukunya Islam Observed: historical opinion of the archeologist, influenced by
AD’ – A paper in the Third CDLY Conference on Bustanus-Salatin, a writing by Nuruddin ar-Raniri Religious Development in Morocco and Indonesia, Krom ---an pioneer of the ancient Javanese study, in
the Comparative Study of India and Indonesia, (XVII century) as the material to illustrate the Chicago & London: The University of Chicago his writing, “Javanese Historiography -- a synopsis
Yogyakarta September22 – 25, 1986. situation of the Aceh court. Press, 1971 (Phoenix Edition). of its evolution” in D.G.E. Hall (ed.), Historians of

24 Indonesian Islamic Culture in Historical Perspectives Indonesian Islamic Culture in Historical Perspectives 25