Mahfud, Lidia Dwi, Maulana Iqbal Mahendra, Gea Supri

The Tracks of Datuk Malik Ibrahim the Pioneer of the Spread of Islam in Banyuwangi

Introduction

The tracks of datuk malik ibrahim the pioneer of the spread of islam in banyuwangi. Discover Datuk Malik Ibrahim, pioneer of Islam's spread in 15th-century Banyuwangi, East Java. Learn about his peaceful da'wah, cultural integration, and enduring legacy.

Abstract

Datuk Malik Ibrahim is one of the famous figures in the history of the spread of Islam in Indonesia, especially in East Java, including Banyuwangi. He is known as a great cleric who had a great influence in the spread of Islam in Java in the 15th and 16th centuries. The process of spreading Islam carried out by Datuk Malik Ibrahim was part of the da'wah movement that took place in Java at that time, which was driven by various social, political, and cultural factors. Datuk Malik Ibrahim is thought to have been born in an area in Minangkabau, Sumatra, but he is better known as an active cleric in East Java. One of the places that was greatly influenced by his da'wah was Banyuwangi, an area on the eastern tip of Java. In Banyuwangi, Datuk Malik Ibrahim was known as one of the pioneers in establishing Islamic boarding schools and carrying out peaceful Islamic da'wah that respected local culture. At that time, the majority of the Banyuwangi community was Hindu-Buddhist, so the spread of Islam had to be carried out with a wise approach and prioritized tolerance. Datuk Malik Ibrahim understood the importance of a cultural approach in da'wah. He not only taught Islam through lectures or teachings at Islamic boarding schools, but also through inclusive social interactions that prioritized local wisdom. This approach made it easier for the local community to accept Islamic teachings. As a cleric, Datuk Malik Ibrahim was known as a humble and compassionate figure. One way he spread Islam was by establishing Islamic educational institutions, such as Islamic boarding schools. The Islamic boarding schools he founded became educational centers that taught religious values, morality, and wisdom. In addition, he also taught knowledge including fiqh, tafsir, hadith, and Arabic. The spread of Islam carried out by Datuk Malik Ibrahim in Banyuwangi was also in line with the influence of Islamic kingdoms that developed in Java at that time, such as the Demak Sultanate and the Giri Sultanate. His closeness to local rulers, especially the kings who ruled in the Banyuwangi region, provided support for his Islamic preaching. With this support, Islamic teachings increasingly found a place among the Banyuwangi community. One of the characteristics of the preaching carried out by Datuk Malik Ibrahim is his success in integrating Islamic teachings with local culture. He did not force drastic changes to people's habits, but rather chose an approach that was harmonious with existing customs and traditions. This made the spread of Islam in Banyuwangi run more smoothly and was accepted by various levels of society. As a figure who was dedicated to spreading Islam, Datuk Malik Ibrahim left a very valuable legacy for the development of Islam in East Java, especially in Banyuwangi. His teachings and messages of preaching were continued by his students, who later became great scholars in the region. The legacy of Islamic education that he built in Banyuwangi continues to grow to this day, making him one of the important figures in the history of the spread of Islam in Indonesia. This study uses heuristic historical research, interpretation, historiography, and criticism. The tomb of Datuk Malik Ibrahim located in Banyuwangi is one of the important religious tourism objects and has high historical value. As one of the sites visited by many tourists, both for spiritual and historical purposes, the management of this place is very important to ensure its sustainability as a safe, comfortable tourist destination that can provide benefits to the surrounding community. This plan aims to design a sustainable management program with an approach that involves the community, cultural preservation, and local economic development. The tomb of Datuk Malik Ibrahim is located in Lateng, Banyuwangi Regency, East Java Province. The tomb of Datuk is one of the tombs that has a history of how Islam developed in Banyuwangi.

Review

This paper, titled "The Tracks of Datuk Malik Ibrahim the Pioneer of the Spread of Islam in Banyuwangi," promises a fascinating exploration into the foundational history of Islam in East Java. The abstract effectively introduces Datuk Malik Ibrahim as a pivotal figure, highlighting his influential and remarkably sensitive approach to Islamic propagation in the 15th and 16th centuries. The emphasis on his peaceful *da'wah*, respect for local Hindu-Buddhist culture, and integration of Islamic teachings with local wisdom, alongside the establishment of Islamic boarding schools, presents a compelling narrative of religious assimilation rather than confrontation. The abstract strongly conveys the significance of his methods and legacy, positioning him as a crucial figure whose "tracks" profoundly shaped the region's religious landscape. The stated methodology, encompassing heuristic historical research, interpretation, historiography, and criticism, is appropriate for a robust historical investigation of this nature. However, the abstract introduces a potential divergence in scope. While primarily detailing Datuk Malik Ibrahim's historical role and methods, the latter part shifts to discussing the management of his tomb as a modern religious tourism object, aiming to design a sustainable management program. This transition from a purely historical analysis to a contemporary management proposal, even if rooted in historical significance, needs clearer articulation within the abstract. It raises questions about how these two distinct components—historical account and modern management planning—will be integrated and balanced within the full paper to maintain a cohesive research focus. Overall, the study holds significant potential to enrich our understanding of Islam's spread in the Indonesian archipelago, particularly through its focus on cultural negotiation and peaceful assimilation strategies. To strengthen the paper, the authors should ensure that the abstract and subsequent manuscript clearly delineate the relationship between the historical analysis of Datuk Malik Ibrahim's *da'wah* and the proposed management plan for his tomb. If the paper intends to bridge historical research with practical contemporary applications, this connection must be explicitly and rigorously justified, demonstrating how the historical "tracks" directly inform the principles of sustainable tourism management. This clarification will help readers understand the overarching objective and appreciate the unique contribution of this multi-faceted research.

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