This paper discusses the issue of the relationship of the Melayu kingdom with other kingdoms on the island of Sumatra in ancient times, especially with the Srivijaya kingdom. This prob this paper discusses the issue of the relationship between the Malay kingdom and other kingdoms on the island of Sumatra in ancient times, especially with the Srivijaya kingdom. This issue is considered important because until now there are still many issues that provoke debate, especially regarding the existence of the two kingdoms when related to the interpretation of historical sources. The results of this study are expected to contribute to the development of knowledge, especially about the local history of Jambi, and can be used as material for consideration by relevant institutions in order to preserve historical and cultural values and for the development of the Jambi tourism industry. By using a multidimensional approach and supported by the application of historical methods that refer to scientific historical research procedures, it is hoped that the questions raised in the formulation of the problem will be objectively and systematically expressed. From this research, it is known that before the information about the Kingdom of Malay and Srivijaya in the 7th century, four centuries earlier on the island of Sumatra, a number of kingdoms had developed relations with the outside world, especially China and India. The kingdoms are Koying, Tupo, Tulangbawang, and Kantoli. No clear connection is known about the relationship between these four kingdoms with the Malay Kingdom which emerged later. Experts try to conclude that the Tupo Kingdom is the port of Koying. The emergence of the 5th century Kantoli Kingdom led to the end of Koying and Tupo, and subsequently the existence of Kontoli was replaced by the Malay Kingdom. The latter did not last long as an independent kingdom, because it was defeated by Srivijaya in 683. Until the 11th century Malay was part of Srivijaya. However, Malay continued to develop as an important port within Srivijaya's power. Srivijaya suffered a setback after a series of Cola Kingdom attacks from South India. This opportunity was used by Malay to break away, until it emerged as the most important kingdom in Sumatra in the 14th century.
This paper discusses the position of Sarekat Islam (SI) as the largest and one of the most important organizations during the National Movement of 1900Movement of -1942 in the context of two large currents of Indonesian Islamic thought, namely traditional Islam and modernist Islam. Many historical works that do not explicitly explain the position of SI to the two groups have caused dissent. Through searching historical data about the 1912 Statutes and the speeches of SI leaders in the Bandung congress in 1916 it can be concluded that SI is an Islamic movement organization with a modernist style of Islam. However, this organization is less involved in the disputes between the reformers (Young People) and the traditions (Old People) compared to organizations that limit themselves in the social and educational fields. PENDAHULUANTulisan ini berangkat dari sebuah tanggapan yang disampaikan seorang peserta diskusi yang ditujukan kepada salah seorang panelis pada suatu diskusi publik bertemakan "Gerakan Sarekat Abang di Jambi (1900)(1901)(1902)(1903)(1904)(1905)(1906)(1907)(1908)(1909)(1910)(1911)(1912)(1913)(1914)(1915)(1916)". Salah satu peserta mengatakan bahwa Sarekat Islam (SI) hanyalah semata-mata organisasi Islam tanpa embel-embel modernis sebagaimana yang melekat pada gerakan Muhammadiyah, atau Islam tradisional seperti yang melekat pada Nahdatul Ulama (NU). Pernyataan itu menjadi menarik untuk dijadikan sebuah tema tulisan karena mengandung arti belum jelasnya informasi dan pemahaman tentang eksistensi SI. Anggapan seperti di atas kemungkinan teranut dalam pikiran banyak orang termasuk kalangan akademisi yang berkecimpung dalam bidang kesejarahan. Persoalan ini menjadi penting karena SI adalah organisasi pergerakan nasional yang terbesar dan salah satu yang terpenting dalam sejarah bangsa Indonesia. Uraian sejarah tentang SI adalah pokok bahasan utama apa bila seseorang ingin memahami sejarah Indonesia pada periode pergerakan nasional 1900-1942. Kurang paham tentang SI dapat dikatakan kurang paham tentang sejarah Indonesia pada masa itu.Penilaian peserta diskusi di atas bisa jadi berasal dari kesan gerakan Sarekat Islam yang lebih menonjol dalam bidang ekonomi dan perdagangan, kemudian politik, ketimbang bidang lainnya termasuk keagamaan. Programprogram organisasi di kedua bidang tersebut mengesankan bahwa SI adalah organisasi lintas mazhab keagamaan, bahkan cenderung lebih mengedepankan soal-soal kebangsaan. Dalam kalangan SI terdengar banyak ucapan yang memperkuat kesan-kesan tersebut. Pada suatu pidatonya tahun 1915 Tjokroaminoto mengatakan bahwa di kalangan bangsa Indonesia masih terlalu sedikit perasaan persatuan kebangsaan. Orang Madura tidak merasa satu dengan orang Jawa. Orang Jawa pun demikian dengan orang Sunda, dan orang Sunda demikian pula dengan orang Palembang. Namun demikian demi kemajuan dan kebangkitannya, di atas segala-galanya rakyat Indonesia harus bersatu hati. Sarana untuk mencapainya adalah agama Islam. Islam menghimpun semua orang karena tidak seorang pun di Indonesia yang mau disebut ...
This paper focuses on several issues surrounding the existence of the Malay Kingdom which to this day still hold many unanswered issues, especially regarding the origins of the kingdom, the ruling kings, the central government, and the scope of the region. This research work is expected to contribute to the development of knowledge, especially about the local history of Jambi, and can be used as consideration by related institutions to preserve historical and cultural values and for the development of the tourism industry in the Jambi region. By using a multidimensional approach and supported by the application of historical methods that refer to scientific historical research procedures, it is hoped that the questions raised in the formulation of the problem will be expressed objectively and systematically. The results show that the Malay kingdom has its roots in three ancient pre-Malay kingdoms, namely Koying, Tupo, and Kantoli, which grew in the 4th century to the 7th century AD. The Malay kingdom emerged as an independent state marked by sending envoys to China. at 644-645M. The center of the kingdom at that time was in Jambi. Since 685 the Malay Kingdom was under Srivijaya control but the Malay port still functioned as an important port. The Malay kingdom re-emerged as an independent kingdom in the 12th century after the Srivijaya kingdom declined due to the Cola kingdom's attack. In this period the center of the kingdom had moved to Dharmasraya in the present-day area of West Sumatra. However, after the 1286 AD Pamalayu expedition, the Malay Kingdom was forced to vazal kingdom status by recognizing the power of Singhasari and Majapahit. Entering the 14th century under Adityawarman, the Malay Kingdom grew into the largest kingdom in Sumatra but the center of the kingdom moved to Pagaruyung, an area located in the natural center of Minangkabau, West Sumatra Province today.
This paper discusses the Jambi kingdom and its existence as a country located in international trade routes. This is interesting to study because its growth period coincided with the entry and development of Islam in the archipelago. Thus, this paper examines the influence of Islam on the Jambi Kingdom. By using a multi-dimensional approach and supported by the application of historical methods that refer to scientific history research procedures, the results of this study are expected to provide an explanation of the main problems proposed and so contribute to the development of science, especially about Jambi's local history. In addition, it can be used as material for consideration by related institutions in the context of preserving historical and cultural values and for regional development and development. The results showed that the Jambi kingdom was one of the archipelago's kingdoms that existed from the end of the 15th century to the early 20th century. This kingdom has received the influence of Islam since its inception. Putri Selaro Pinang Masak as the founder of the Jambi kingdom converted to Islam after marrying Ahmad Salim Datuk Paduka Berhalo, a person who came from Turkey and embraced Islam. Since then the Kingdom of Jambi has made Islam the official religion of the kingdom. In this case, the king has the position as head of state as well as religious leader. Orangkayo Hitam is a king who is directly involved with the spread of Islam. As a royal religion, Islam has an influence on royal institutions and people's lives in various aspects. In the political field, Islam influences the designation of the state, king, and the names of the ruling kings. The name of the kingdom changed to the sultanate. The king changed his name to Sultan. Meanwhile, the names of the kings changed from using words from Sankerta or Malay to using words in Arabic. State laws and regulations are now based on Islamic teachings. In the economic field, the influence of Islam can be seen in terms of trading procedures. The usury system is prohibited although in practice it is sometimes violated. In the social and cultural fields, the influence of Islam can be seen in the way of dress, as well as in social relations. Islamic prayers and the prophet's shalawat now strongly influence various ceremonies and arts.
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