Those Who Spread Islam to Indonesia Were Skilled Merchants

Consistent with the narrative above, combining economic activity with the propagation and development of the faith was a lifestyle adopted by many of the preachers who introduced Islam to the archipelago. They were simultaneously merchants, preachers, and religious teachers. The “Wali Songo” (Nine Saints) also followed this practice; their economic activities were not driven solely by profit but were oriented toward dakwah (religious outreach). Conducting business ethically and profitably was also among the lessons they imparted to the community at the time.

It was merchants who spread Islam throughout the archipelago—specifically, knowledgeable merchants who acted as religious teachers (ustadz) alongside their trade. Muslim merchants arrived and conducted business at coastal trading hubs. Malacca and its surrounding ports—such as Perlak and Samudra Pasai—served as key transit points for merchants during that era. They would reside in these locations for extended periods, waiting for the seasonal winds to change. It was during these waiting periods that intermingling occurred among merchants of diverse nationalities and with the local population. This fostered an exchange of customs, cultures, and even religions—facilitated not only through trade but also through assimilation via marriage.

Among these merchants were individuals from Arabia, Persia, and Gujarat, the majority of whom were Muslim. Consequently, settlements of Muslim merchants began to flourish along the coast. These ports served as gateways and centers for the dissemination of Islam across Indonesia. This explains why the major cities of Islamic kingdoms were typically situated along the coast or at river estuaries—examples include the kingdoms of Perlak, Samudra Pasai, Palembang, Banten, Sunda Kelapa, Cirebon, Demak, Jepara, Tuban, Gresik, Banjarmasin, Gowa, Ternate, and Tidore. History records that since the beginning of the Common Era, traders from India and China have maintained trade relations with the people of Indonesia. Many historians, relying on Chinese accounts from the Tang Dynasty era, believe that Islam arrived in Indonesia during the 7th century. There are varying opinions regarding exactly when Islam entered Indonesia—with some citing the 7th century, others the 11th, and some the 13th—each supported by different forms of evidence.

Some argue that Islam came to Indonesia from India, others from China, and still others from Arabia; however, the vast majority of historians agree that the bearers of Islam to the archipelago were traders. This conclusion stems from the fact that, prior to the arrival of Islam, trade connections already existed involving Arabs, Persians, Indians, and the Chinese in Aceh, Sumatra, and the surrounding regions. Evidence of the presence of Gujarati (Indian) traders includes Gujarati-style tombstone carvings and traces of Indian Islamic cultural influence. The presence of Persian traders is evidenced by the use of the title "Shah" among Indonesian kings.

One theory, known as the "Mecca Theory," posits that Islam arrived in Indonesia directly from the Middle East via Arab-Muslim traders around the 7th century CE. This is supported by the fact that many Arab traders settled along the coasts of the Indonesian archipelago. As early as 916 CE, Al-Mas’udi encountered Arab communities from Oman, Hadhramaut, Basra, and Bahrain in Sumatra, Java, and Malacca. The emergence of "Arab Quarters" (Kampong Arab) and the presence of Arab traditions within local society are also considered strong evidence.

Meanwhile, the role of Chinese traders is evidenced by the accounts of merchants and naval figures—such as Ma Huan and Admiral Cheng Ho—who introduced Islam to the coastal and inland areas of Java and Sumatra.

A different manifestation of the role played by local merchants in the development of Islam can be seen in the Sarekat Dagang Islam (SDI)—or Islamic Trading Association—which later evolved into Sarekat Islam (SI). Indigenous batik merchants felt marginalized and disadvantaged by the overwhelming dominance of overseas Chinese traders in the sale of batik materials. To address this, batik merchants from Solo, led by H. Samanhudi, established the SDI in 1911. Its objectives were to advance trade, counter the monopoly held by Chinese merchants, and promote Islam.

The organization grew rapidly due to its nationalist and religious character, as well as its support for improving economic networks. The groundwork for the organization had been laid as early as 1909, with Muslim merchants uniting to compete against foreign traders—such as those of Chinese, Indian, and Arab descent. However, the organization subsequently weakened after being infiltrated by groups harboring ulterior motives and engaging in politics.

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