Heritage of Islamic in Palembang as a Learning Resource

Hudaidah

Department of History Education, Universitas Sriwijaya, Indralaya, Ogan Ilir, Indonesia

Keywords: Heritage, Islamic in Palembang, Learning Resources.

Abstract: The focus of this research is to study the Heritage of Islamic history in Palembang as a learning resource.

This research using methods of historical research by to rediscover tangible heritage of Islamic in

Palembang. Palembang as the oldest city and has a complete historical heritage of Islam. The tangible

heritage are Agung Palembang mosque, Kuto Batu and Kuto Besak. The another heritage are funeral of

Sabo Kingking, Cinde Walang, Sultan Mansyur, and Kawah Tengkurep. Such a complete heritage are use

to learning resources for the students, so they can be familiar with their local history.

1 INTRODUCTION

Palembang as an ancient city has a very complete

history, starting from the Hindu-Buddhist era,

especially the kingdom of Sriwijaya scattered in

Palembang (Bronson and Wisseman, 1975:223),

because Palembang is the rich and strategic territory

(Wade, 2009: 5). The Islamic era in Palembang from

the old times of the Palembang Lamo and then the

era of Sultanate Palembang Darussalam is located in

Palembang. Historical and diverse history that can

be utilized by the people of Palembang both for

tourism purposes and for the development of science

and technology. The development of science and

technology can take advantage of the history of

research and for education. The world of education

can take advantage of these historical remains for

learning, especially for constructivist learning.

The constructivist approach to learning and

instruction has been proposed as an alternative to the

objectivist and some cognitive approaches to

education (Mishra, 2015:100-110). Constructivist

learning that invites students to their real world, it can

learn directly the history of existing in Palembang

City because it is in their own environment. Therefore

lecturers must prepare such learning creatively for

example by making the learning resources that can be

used by students. Based on the above description it

can be raised the problem of this paper is: how used

relics of Islamic history in Palembang for a source of

learning. While the purpose to examine the use of

relics of Islamic History in Palembang as a source of

learning.

2 METHOD

Historians approach research in much the same way

that scientists do, they identify a line of inquiry.

(Wolf, 2018: 282-284). Includes a history of the

information collection method as needed from

various sources (heuristics), testing the credibility and

authenticity (source criticism), analysis and synthesis

of interpretation of historical facts and writing or

historiography (Gottchalk,1986:38).

The first stage in the research of historical

Heuristic, i.e. is an early stage in the history of the

method in the form of the collection of historical

sources, both written and oral. In this stage the author

looking for historical sources by collecting libraries

that are relevant to the topics covered through a study

of the literature, direct observation and interviews.

Oral history can reveal how individual values and

actions shaped the past, and how the past shapes

present-day values and actions, so this research uses

the oral interview (Trusall:1)

Then proceed with the criticism of sources, this

stage is done reading the top sources of yesteryear and

to evaluate it critically. Subsequent interpretation,

after passing a critical reading, the author gathers the

information about a period of history that is being

studied. The final phase of historiography, writing is

the result of research by presenting research results in

the form of a search.

106

Hudaidah, .

Heritage of Islamic in Palembang as a Learning Resource.

DOI: 10.5220/0009996400002499

In Proceedings of the 3rd Sriwijaya University International Conference on Learning and Education (SULE-IC 2018), pages 106-109

ISBN: 978-989-758-575-3

 2023 by SCITEPRESS – Science and Technology Publications, Lda. Under CC license (CC BY-NC-ND 4.0)

3 RESULTS AND DISCUSSION

Referring to the problems then this paper will be

directed to the study of:

3.1 History of Palembang Islamic

Civilization

Islam came to Palembang, around the 7th century AD

brought by Arab traders (Kevin, 2014:14).

Palembang Islamic government is actually already

under the authority of Ario Dillah but in the early 16

th century AD began to form and grow a government

that has a pattern of Islam that is the government of

Palembang Lamo is still vasal from the government

of Demak-Pajang, and Mataram. Then the

government of the Islamic caliphate under the

Sultanate of Palembang Darussalam since 1675 M,

especially during the Sultan Abdurrahman Khalifatul

Mukminin Sayidul Imam (Kimas Hindi) proclaims

Palembang to become a sultanate. The system of

government used to have in common with the

government of Umayyah and Abbasid caliphates

(Rosenthal, 1965 : 17-24

)

Since then Palembang became a sultanate who

played a major role in the development of Islamic

civilization. The following genealogy in the

independence from the Javanese protectorate until

abolished by the Colonial government is seen through

the Figure1.

Figure 1: The Sultante of Palembang.

From the Figure 1, the official Palembang

became Islam then the sultan began to clean up in

realizing Palembang as an Islamic sultanate. One by

one facilities-infrastructure began to be built for the

progress of civilization on Palembang. In addition t

the mosque, kuto and funeral are a symbol of Islam

began to be built, religious activity intensively

activated by the sultan of Palembang Darussalam.

3.2 The Ancient History of Islam in

Palembang

3.2.1 Mosque

Sultan Ratu Abdurrahman Khalifatul Mukminin

Sayidul Imam has built an old mosque near in the

Beringin Janggut. However, because the mosque is

made of wood and a little capacity, then during the

reign of Sultan Mahmud Badaruddin I established

Agung Palembang mosque to meet the needs of

worship of the muslim. Agung Palembang mosque is

now an additional building, while the original mosque

building is located on the inside. The part that still

looks from the outside is the minarets of the mosque

that roof and shape similar to Chinese pagoda. Agung

Palembang mosque according to the building design

technology experts has a beautiful uniqueness in

which the mosque combines several building

technologies as well, namely the original local

technology of Palembang, Nusantara, China, Arab,

Turkey and Europe.

For examples is the calligraphy

found in Agung Palembang mosque an Arabic style

(Hattstein, Markus and Peter, 2003: 20)

In the addition Agung Palembang mosque there

is also Jami Kiai Marogan mosque. The located is 13

meters east of the Musi River, or 75 meters south of

the mouth of the Ogan River, Kampung Karang

Berahi, Kertapati village, Seberang Ulu Subdistrict 1.

The mosque was founded by Kiai Haji Abdul Hamid

bin Mahmud in 1871 M and was reprinted on 6

Shawwal 1310 H. Then there is also the Jami Sungai

Lumpur mosque, located 50 meters south of the

Lumpur river, 70 meters to the east of the Musi river.

Currently administratively located in the village of 11

Ulu, District Seberang Ulu 2. The Mihrab never

overhauled. Above the mihrab there is a writing

embossed with Arabic letters, reading 1289 H, which

was probably the year of its foundation.

The technology roof of the Agung Palembang

mosque later became the prototype of mosque in the

city of Palembang, proved the Ki Marogan and Jamik

mosque. The mud river has the same roof, which is

two-tiered and curved in Chinese style.

3.2.2 Kuto/Keraton

As a sultanate that has a big influence, then in

Palembang in Islamic history record there are four

Kuto ever built. The first is Keraton Kuto Gawang at

least has stood 100 years, before burned down by the

VOC in 1659. This Kuto is home of Palembang

Heritage of Islamic in Palembang as a Learning Resource

107

Lamo which then burned down by the Dutch. The

second Kuto is Beringin Janggut. This Kuto of Sultan

Abdurahman has not been found at all about the

location.

However, during the time of the sultan

Muhammad Bahaudin (1774-1803 AD), the Sultanate

of Palembang Darussalam in 1737 was built Kuto by

near Tengkuruk river, known as the keraton Kuto

Tengkuruk or Kuto Batu. This Kuto has 4 baluwarti

(bastion), its length and width is 164 m. Kuto is

located on the "island" which is surrounded by a river

in front there is Musi river, behind the Kapuran river,

beside the up stream is Sekanak river and down

stream of Tengkuruk river. This Kuto is the third of

sultanate of Palembang (Hanafiah, 2007: 9).

In the reign of Sultan Mahmud Badaruddin I, he

initiated the construction of the fourth Kuto which at

the same time as Kuto Besak. Its construction was

completed by his successor Sultan Mohammad

Bahauddin, reigning in 1776-1803. The architecture

of Kuto Besak has the distinctive characteristic of

showing that the Palembang sultans have been well

acquainted with the technology of fortifications. The

building is surrounded by high stone walls also

surrounded by a moat of defense. It is remarkable that

the Palembang sultans knew about the creation of a

fortress that had been tested by the Dutch in the

Palembang war, long before the fortresses were built

by Europeans in the archipelago.

3.2.3 Funeral

Palembang city has a lot of funeral, but the cemetery

has a very unique architectural value, for example

funeral of " kawah Tekurep", built for the grave of

the sultan himself and his family in 1728 on the hill

side Musi River. The place was called Lemabang, this

name could be indicated if the hills were indeed a high

or elevated ground. From his final resting place, as if

the Sultan still wants to keep an eye on the

development of people's life in the city of Palembang.

This " kawah Tekurep", cemetery complex consists

of four cupola, three cupola deliberately dedicated to

the graves of the sultans of Palembang city and

another cupola for the sons and daughters of Sultan

Mahmud Badaruddin, the Sultanate of Sultanate and

Hulu-Balang of Sultan Palembang. There were three

sultans buried in this compound, namely Mahmud

Badaruddin I, Mahmud Bahauddin, Ahmad

Najamuddin, the three of sultans' tombs each having

a cupola and accompanied by the empress's queen and

sultan's priest. The entire tomb has a headstone

Demak type (Purwanti, 2004: 23)

3.3 Heritage of Islamic as a Learning

Source

Heritage is an element in the thinking of their

predecessors who became the orientation, observed

and developed by subsequent generations

(

Tushnet,1987:83). Historical learning can be done in

several ways. First, through insertion on several

national historical topics that have correlation with

local events. For example in the event of resistance in

the colonial period, the lecturer can high light the role

of Sultan Mahmud Badaruddin II in the fight against

England and the Netherlands. Secondly, through a

special study of historical sites, museums, and

libraries as well as visits to places of mutual

relevance. This can be done once a semester to

introduce the history and culture of the local

community. Third, through team teaching, lecturers

work together with experts from related disciplines.

Lecturers collaborate to discuss local issues

interdisciplinarily, for example discussing the

building of Kuto Besak by presenting architectural

experts, military experts and archaeologists.

Thus the remains of Islamic history in the

Palembang City can be a real source of learning for

students in the development of science. Through

learning can be done through out of class (out class of

history teaching). Through this concept, historical

and cultural learning will be more meaningful for

learners and can support learning targets. The

emergence of Islamic history as a source of learning,

in the end can build learners of the culture of the

region and bring a sense of love so that they will try

to maintain and preserve it.

4 CONCLUSIONS

Palembang is very rich in history, especially the

remains of Islamic history that can still be found to

this day. The remains are mostly in the form of

buildings, left in can be used for learning history of

Islamic civilization. The remains are like mosque,

kuto and funeral. Remains as a force that brought

great changes to the civilization of Palembang, let

alone Islamic civilization is the embodiment of

various elements that have been mixed in the course

of its history up in Palembang.

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ACKNOWLEDGEMENTS

The authors thank to Universitas Sriwijaya for giving

us the oppotunity to encourage and facilitate authors

to complete this competive research. Thanks also to

the head departement of our studi program, who

teaches and motivates the researchers to learn more

abaout research methodology on research in history

education.

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