$TI]ilIA I$IAilIII(A
INDONESIAN
Volume 13, Number 3,2006
rounr,rnL FoR tsLAMlc sruDtES
Tsr ClasH oF MUsLIMS AND THE SrATE: Waep AND ZAKAT IN posr IxpnpENtENCE INporuEsra Asep Saepudin Jahar
AsssssN4sNT oF
Socnr
AND PoLITICAL
Arrrruoss
IN INDoNESIAN ISIAVIC EOUCENON INSTITUTION Jamhari and Jajat Burhanudin
MEeNmc RnvpAtno, Gxr,nnc Brsan IN DEMAK CENrRar Jave Siti Muawanah ISSN 0215-0492
ITUOH I$LAil{IItA Vol. 13,
n0.3,2006
EDITORIAL BOARD:
M. Quraish Shihab (UIN lakarta) Taufik Abdullah (LIH laknrta)
Nur A, Fadhil Lubis (IAIN Sumatra Lltara) M.C. Ricklefs ( Melbourne Uniaersity) Martin aan Bruinessen (Utrecht Uniz.tersity) lohn R, Bowen (Washington Uniaersity, St. Louis) M. Atho Mudzhar (IAIN Yogyakarta) M. Kamal Hasan (International Islamic lJniaersity, Kuala Lumpur)
EDITOR-IN-CHIEF Azyumardi Azra EDITORS Saful Mujani lamhari
lajat Burhanuddin Fu'ad labali Oman Fathurahman
ASSISTANT TO THE EDITORS Heni Nuroni
ENGLISH LANGUAGE ADVISOR Cheyne Scott
ARABIC LANGUAGE ADVISOR Masri Elmahsyar Bidin COVER DESIGNER S. Prinka
STUDIA ISLAMIKA (ISSN 0215-0492) is a journal published by the Center for the Study of Islam and Society (PPIM) UIN Syarif Hidayatullah, laknrta (ST? DEppEN No. 129/SKDAIEN/PPG/STT/1976). lt specializes in lndonesian lslamic studies in particular, and south-east Asian Islamic studies in general, and is intended to communicate original researches and current issues on the subject. This journal warmly welcomes contributions f-rom scholars of related disciplines
All articles published do not necessarily
represent the aiaus of the journal, or other institutions to which it is affliated. They are solely the uiezus of the authors. The articles contained in this journal haae been refereed by the Board of Editors.
STUDIA ISLAMIKA has
been acuedited by The Ministry of National Education, Republic of lndonesia ns an academic journal (SK Dirjen Dikti No. 23a/DIKTI/2004).
Bunyamin Marasabessy
Daur al-Sultan Zainal-' Abidrn fi Nasr al-Islam fi Sultana al-TarndtT fi al-Qarn
al-Rabt''Ashr al-Miladiva
Abstracfi Until now, there has yet to be any agreement amongst scholars on Indonesian Islam regarding the precise date that Islam came to Maluku,
in particular Ternate. One thing that is certain,howeaer, is that theprocess in the L5th century . This process occurred in line with the migration of droaes of Arab Muslim merchants to the Kingdom of Ternate. A number of the rulers of Ternate and surrounding areas zoere at that time using Islamic names, although it's not certain for sure that they were all in fact Muslims. This article looks closely at the process of the growth and deaelopment of Islam in Malaku, focusing on the role of one of the rulers of Tarnate, Sultan Zainal Abidin, in this process. As the oldest son of the preaious ruler, Kolano Marhum, Zainal Abidin was the logical choice to become the 19th Sultan of the Ternate Kingdom; this was bolstered by the fact that he inherited all of his father's good character traits. Zainal Abidin ruled the Kingdom of Ternate from 1468 until1500. The northern area of Maluku (Ternate-Halamahera) is a region znhich is rich in spices. It zaas this that brought merchants on masse f"rom the of Islamization of the community of this region occurred
Middle East to Maluku. Further to their business actiuities, the Arab merchants also carried out dakwah actiaities. This is what sparked the interest of the locals in Islsm and the growth of Islam gained momentum when Sultan Zainal Abidin came to pouer. In general, the process of Islamization in Ternate can be diaided into three periods. The first period began with the coming of Arab merchants for 499
Studia Islamika, Vol. 13. No. 3, 2006
500
BunyaminMarcsabessy
the spice trade, including such spices as cloues, nutmeg and mace. These spices were then sold in Europe entering the market
first through the msin port in lraq, The second period began in the L2th century when the people of Ternate, Tidore, lailolo and Bacan had been exposed to the teachings and practices of Islam. This period is msrked by the appearance of Sultans
with Islamic names, such as Sultan Masyhur Malamo (1257-1277, originally knozan as Cici Bunga) in the Kingdom of Ternate, Sultan Syahajati in the Kingdom of Tidore, and Sultan Darajati in the Kingdom of lailolo. By simply looking at the names of these rulers,
it's eaident that
there was indeed s direct influence from the Arab traders zuho csme to Maluku. The third period is that in which the Islamization was most intensiae. This had a great deal to do with Sultsn Zsinal Abidin accepting Islam fficially. It is belieaed that he studied Islam f'rom Sunan Giri in lawa, where he became known as "Sultan Bualawa" (The Sultan of Cloues). In fact, it is also said that he studied Islam as far auay as Malscca. Besides this, Sultan Zainsl Abidinwasresponsiblefor anumber of acts thathelped facilitate the Islsmization process. For example, he did away with the title of 'Kolano' and replaced it zaith Sultan. Islam zuas made the fficial religion of the Kingdom and Islamic law was adopted throughout the Kingdom as the rule of law. What's more, he also established a number of institutions that accorded zaith Islamic law and inaolaed lslamic scholars (ulama).
Such steps zuere follotued by other rulers throughout Maluku. He also established the first madrassh in Ternate. The experience of Ternate in Maluku reflects the process of Islnmization in Southeast Asia in general. Islam, comtnelce and the establishment of kingdoms throughout the area are all important factors in the spread of
In the context of Malaku, the successful spread of Islam can be explained by the strategic position of the Kingdom of Ternate as the centre of the spice trade snd commerce in the area, as well as the commitment of the ruler to spreading Islam. Thus it should be no surprise to us today that North Malaku remains one of the centres of Islam in Indonesis. Islam.
Studia Islamika, VoI.13, No. 3,2006
Bunyamin Marasabessy
Daur al-Sultan ZaTnal-'Abid-rn fT Nasr al-Islam fi Sultana al-TarndtT fi al-Qarn al-Rabt''Ashr al-Miladrya
Abstrak: Hingga kini belum ada sstu
kesepatakan di kalangan para ahli
tentang knp an Islam mnsuk dan kemudisn berkembang di Maluku, khusus-
nnya Ternate. Meskipun, satu hal yang pasti adalah
bahzua proses Islam-
isasi masyaraklat zuilayah tersebut berpusat di kerajaan Ternate padn abad ke-15. Proses ini berlngsung sejalan dengan banyaknya pedagang Muslim Arab yang bermukim di kerajaan Ternate saat. Beberapa penguasa awal Ker aj aan T er nat e su d ah m en g gun akan n am a-n atna b er nu an s a Isl am, m e s ki kepastian mereka maupun keluarga kerajaan memeluk Islnm masih diperdebatkan.
Artikel ini menyajikan satu pembahasdan tentang proses perkembangan Islam di wilayah Malaku, dengan titik teknn pada peran yang dimainknn salah seorang pemguaa kerajaan Tarnate Sultsn Zainal Abidin dalam memperluat proses tersebut. Zainal Abidin sebagai Sultan yang ke-19 di Kerajaan Ternate menggantikan posisi ayahnya Kolano Marhum, sebab Zainal Abidin adalah anak sulung Kolano Marhum yang mewarisi segala sifut-sifut dan perilaku milik ayahnya tanpa terkecuali. Zainal Abidin memerintah Kerajaan Ternste sntara tahun (1468-1500). Penting ditegaskan, kazuassn Maluku bagian Utara (Ternate-Halmahera) adslah zuiklayah yang kaya akan rempah-rempah. Kondisi ini selanjutnya mengundnng para saudagar dari Timur Tengah untuk datang dan berdagnng. Disamping berdagang, mereka yang beragama Islam sekaligus menjalankan misi da'wah. Da'uah dilaklukan sejalan dengan usahperdagangan. Dari sinilah Islam mulai diminati masyaraknt Ternate dan sebagian znilayah Hslmahera sehingga terbentuk kerajaan atau Kesultanan Ternate, Bacan, Tidore dan lailolo. Perkembangan Islam ini menemukan momentumnya saat Sultan Zainal Abidin berkusa di kerajaan Ternate.
501
Studia lslamika. Vol. 13. No. 3, 2006
502
BunyaminMarasabessy
a Ltmum, p r o s es I slamis asi diT ernat e dib a gi ke dal am t i g a p er io de, Aw al dimul ai p ada tnas a p er dagan gan or an g- or an g Ar ab ke daer ah
S e c ar
P er io de
ini untuk membeli rempah-rempah, berupa cengkeh, pala
dan
fuli. Produk
tersebut selanjutnya dibswa ke Eropa melslui pelabuhan lrak. Periode kedua dimulai pada abad ke-12, ketika lslam telah disampaikan kepada pen-
duduk baik di Ternate, Tidore, lailolo maupun Bscan. Periode ini ditandai dengan munculnya nama-nama raj a yang sudah dipengaruhi oleh nama-
nama Islam, seperti Sultan Masyhur Malamo 0257-1277) yang nama aslinya Cici Bunga untukkerajaan Ternate, Sultan Syahajati untukkerajaan Tidore dan Sultan Darajati untukkerajaan lailolo. Dari nama-nama tersebut, jelas bahuta telsh ada pengaruh langsung dari bangsa Arab yang masuk ke daer ah tersebut. Periode selanjutnya, ketiga, ditandai satu proses lslamisasi secara intensif. Proses ini banyak diperanknn oleh Sultan Zsinal Abidin (14861500) . Dia adalah sultan yang ke-L9 , yang telah ber jasa besar dalsm memp erkuat laju proses Islamisasi wilayah ter sebut. Sultan Zainal Abidin inilah
yang menerima lslam secara resmi dalam lingkungan kesultanan. Beliau dib er it nkan
p
ernah
b
eI
aj ar I sI am kep
a
da
S
un
an
G ir
i di I azu a, dis ana b eliau
dikenal sebagai "Sultan Bualawa" (Sultan Cengkih). Bahkan, dia juga dicer it akan p ernah
b el
aj ar hin g ga ke
Malaks.
Di samping itu, Dia juga melakukan
berapa langkah penting untuk meneguhkan proses penerimaan Islam, Sultan Zsinal Abidin misalnya meninggalkan gelar Kolano dan menggantinya dengan Sultan. Islsm diakui sebagai agama resmi keraj aan, Syari' ah lslam diberlakukan di lingkungan kerajaan, dan jiga membentuk lembaga kerajaan sesuai hukum lslam dengan melibatkan p ara ulama. Langknh-Iangkahnya ini kemudian diikuti ker aj aan I ain di MnI uku s e c sr a kes elur uhan. l a j u ga m en dir ikan m a dr a s ah yang pertama di Ternate.
Demikianlah, pengalaman Ternate di Maluku mencerminkon proses Islamisssi secara umutn di Nusantara. Islam, ekonomi perdagangan dan pembentukan kerajaan tampil sebagai faktor penting dalam proses penyebaran Islam. Dslam konteks Malaku, hal ini bisa dijelaskan dari kedudukan kerajaan Ternate yang sangat strategis sebagai pusat cengkeh dan komoditi perdagangan yang sangat diperlukan dunia internasional, ditambah faktor komitmen penguasa, dalam hal ini sultsn, dalam penyebaran
Islam. Karena itu, tidak menglerankan jika Malaku utara berkembang menjadi salah sstu pusat Islam di Indonesia bagian timur, hingga saat
ini.
Studia lslamika, Vol. 13, No. 3,2006
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