Een hadji types of Nederlandsch Oost-Indian CW Mieling circa 1853
Islam came to Indonesia by Malabar and Coromandel each southwestern and southeastern coasts of India, along the ancient trade routes.
Both regions were important centers of trade, posts to speak, connecting the eastern regions of Asia with the Middle East and Europe staged. was Malabar important not only as a transit point, but also as a producer of pepper, a popular spice. Coromandel, on the other hand, had no products of importance since they in the rain shadow of the Western Ghats mountains falls, and receives little rainfall during the southwest monsoon. The city of Chennai, formerly Madras, is one of the driest places in India.
Similar to the spread of Hinduism, which had previously been brought to the same trade routes for centuries to Indonesia, Islam was introduced to the archipelago of traders from the Indian subcontinent. Conversions must have taken place at a fairly brisk pace, as in the early years of the 16th century in the East Java Hindu kingdom of Majapahit was replaced by the Islamic empire Mataram. In the western part of Java, Cirebon and Banten, the main Islamic centers were.
The census of 105 estimated the total population of the archipelago to 37 million, of which approximately 35 million or nearly 95%, Muslims-29.6 million on Java and 5.4 million on the outer islands.
Malabar and Coromandel
Given that Islam did not come directly from Arabia to Indonesia, but going through Persia and the southern coasts of India followed , this has led historians that the original version to include, propagated by the Prophet as, was of the many peoples and cultures encountered on the way to Java greatly influenced and shaped. It is, for example, that has been reported from the period around 10 to 10 AD, the strict observance of religious duties, especially the daily prayers among Indigenous Peoples, after its introduction in the first four centuries, was rather superficial. The faithful, however, were very tolerant and far from fanatic.
is likely to contain And as a result of Indian influence, the early version of religion a strong dose of pantheistic philosophy, however, said to fit well into the existing culture of Java with its mysticism and superstition. However, the same source is not aware that two aspects of religious practice among the converted masses were particularly strong: one is their religious belief or compliance with the first of the five pillars of Islam-belief in Allah and in Muhammad as his prophet, and the second, the circumcision. Many a Christian missionary has experienced the almost insurmountable difficulties in establishing a foothold in Muslim communities.
The first reliable European image of the Haram in Mecca by Adrian reland was published in 1717, it is based on Islamic images (Iznik tiles, miniatures) that were flat projections. Reland reconstruction in perspective made
It is only after the connection with Arabia, which has become more important in the 17th century that the influence of the pure, undiluted Islam grew. This more orthodox version was brought back to Indonesia from pilgrims. These days, they would usually stay there for quite a long time, the study Andachts scripts and sacral acquisition of knowledge and learning. After returning to Java would teach them, then won the beliefs and concepts in Mecca, whereby after the former "Indian" to gradually change version of the religion. In Mecca this pilgrimage became known as Java-colony.
These observations, from 1917 comes, concludes by noting that the back of this change was that intolerance grew and religious strife became more common. This in turn reinforces the persistent fear among European part of the population and the colonial government. Return Hajjis were the conspiracy against the political system in intolerance and fanaticism suspicion and sowing.
In the early 1800s, the colonial authorities responded, as they called it, "unfortunate development" by trying to curtail the number of pilgrims. The decree to this end issued found that on the Hajj, before embarking, a pilgrim needed a passport. At 110 guilders (today would be the equivalent of tens of thousands of dollars), the Hajj out of the reach of many intending pilgrims price.
pilgrims from South Kalimantan, 1889
A large number of pilgrims, of course, made the Hajj anyway, but without the pass. The authorities have responded to this by issuing 26 March decree 1831/24, which set the fine went for 220 guilders without the required passport on a hajj. Since both regulations had not been published in the Official Gazette, the Supreme Court overturned the fine at a hajji imposed not to receive the pass. The Governor-General therefore decided to repeal the decrees. That was in 1852. Various methods to both control the Hajj and regulate and Hajjis were then initiated by the authorities, until the end of the century, it dawned on them that distrust of Hajjis had been unfounded.
while in 1859 the annual number of pilgrims in 00 was his, it was estimated the number in 1886 5000, increase during the next decade approximately 7,000. In 1914, the number of pilgrims from the archipelago was increased to 28,000, and the 2012 number was over 0,000.
The steamer on the service between Indonesia and Mecca took, not only time, reduced traveling was, but also the length of the pilgrims of time failed. Unlike previous centuries pilgrims usually would stay for a month or two that do not leave much time for the study of devotional scripts. Moreover, the majority of pilgrims would not have been able to speak Arabic and had exposed in a relatively short time to a very different environment and culture. It can therefore be assumed that they would be returned in the same frame of mind to Indonesia, than when they went. If we agree that it is not the growing number of returning Hajjis that had caused the growing intolerance and fanaticism, it would be interesting to identify another cause or causes for these developments, which are unfortunately still be felt today.
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