On the shores of Fakfak, West Papua, the waves have long carried more than salt and driftwood. For centuries, they have carried stories—of trade, of transformation, and of faith. Among them is the little-known but deeply rooted story of how Islam quietly entered Papua, shaping not only the spiritual lives of its people but also its social and cultural identity.
Unlike the explosive spread of religion seen in other corners of the world, Islam came to Papua with the wind, arriving not with swords but with sails, borne by traders, scholars, and spiritual seekers who wove belief into the fabric of everyday life.
A Journey from the West: The Arrival in 1360
The most widely accepted account among Papuan Muslims places the arrival of Islam in Fakfak in the year 1360 CE, brought by a revered preacher named Syekh Abdul Ghaffar, a native of Aceh. According to oral traditions preserved in communities like Rumbati and Furwagi, Abdul Ghaffar did not come to conquer, but to connect. His arrival marked a peaceful, deliberate entry of Islam into Tanah Papua—an event now officially recognized as a historical milestone.
In January 11, 2025, during a national seminar hosted in Fakfak, scholars, religious leaders, and local elders declared August 8, 1360 as the symbolic date when Islam first arrived in the region. The declaration was a celebration of faith and a nod to historical truth, reaffirming Papua’s role as a bridge between the spiritual traditions of the archipelago.
Abdul Ghaffar’s mission spanned 14 years, during which he taught, built places of worship, and engaged in dialogue with tribal and royal leaders. His final resting place near the coast stands as a sacred reminder of Islam’s humble beginnings in Papua.
Trade, Kingdoms, and the Spread of Faith
What makes the Papuan Islamic story particularly remarkable is the role of trade and local diplomacy in the spread of the religion. In the 14th and 15th centuries, Fakfak became a key port in the spice trade routes that stretched from Aceh and the Malacca Strait all the way to the Maluku Islands and the Papuan coast. Along with cinnamon, cloves, and nutmeg came Islamic values and teachings, carried by Bugis, Tidorese, Bacanese, and Makassarese traders.
Islam was welcomed by various local kingdoms—not as a foreign threat, but as a belief system that offered a moral and legal framework to support existing structures of power and community life. Kingdoms such as Rumbati, Atiati, Fatagar, and later Kaimana and Raja Ampat, embraced the religion and embedded it within their governance and family traditions.
The integration was so deep that Islamic values became indistinguishable from Papuan adat (customary law) in many areas. Marriages were conducted with Qur’anic recitations, while legal disputes were settled with Islamic ethical principles—long before formal state institutions arrived.
The Architecture of Faith: From Wooden Mosques to Modern Harmony
Physical symbols of Islam’s arrival remain scattered across Papua, most notably the Masjid Tua Patimburak in Fakfak. Built in 1870, it is one of the oldest mosques in the region, blending Dutch colonial architecture with local design motifs. The mosque stands not only as a place of worship but also as a symbol of interreligious harmony—it was constructed with the support of both Muslims and Christians, long before the word “tolerance” became fashionable.
Such examples are numerous. In many coastal towns, church bells and mosque calls to prayer are heard within minutes of each other. Children often grow up attending both Islamic madrasahs and Christian Sunday schools, particularly in mixed-faith households where traditions are shared rather than divided.
This culture of coexistence is best encapsulated in the local philosophy of “Satu Tungku Tiga Batu”—”One Stove, Three Stones”—which symbolizes how Islam, Catholicism, and Protestantism support the same fire: peace, community, and a shared Papuan identity.
Who Are the Muslims of Papua Today?
Papua’s Muslim population is not homogenous. It includes:
- Indigenous Papuan Muslims, descendants of the early converts in Fakfak, Kaimana, and Sorong.
- Migrants from Bugis, Buton, Java, and Minangkabau, who arrived during the Dutch colonial period and after Indonesian independence.
- Interfaith families, where mixed marriages have led to unique cultural and spiritual blends.
According to 2024 demographic data:
- Over 1 million Muslims live in the broader Papua region.
- In West Papua province, 38.14% of the population identifies as Muslim.
- Southwest Papua reports 29.56% Muslim, while Papua province holds 14.57% Muslim residents.
These communities contribute significantly to education, local governance, agriculture, trade, and religious outreach. They also operate pesantren (Islamic boarding schools), build mosques and libraries, and often lead interfaith youth programs that promote peace and understanding.
The Role of Islam in Promoting Peace and Social Justice
Islam in Papua has never been limited to ritual. It has been an engine of social justice, unity, and public service. In times of conflict, such as political tensions or communal unrest, Muslim leaders have often served as mediators, working hand-in-hand with Christian pastors and tribal elders to maintain order and trust.
Local Islamic organizations have launched charity drives, food security projects, health initiatives, and post-disaster relief operations that serve all communities, regardless of religion.
Moreover, Islamic values are used to strengthen the case for environmental stewardship in Papua’s fragile ecosystems. In Fakfak and Kaimana, for instance, imams have issued community fatwas (religious guidance) on protecting coral reefs and minimizing plastic waste—reflecting a Papuan interpretation of rahmatan lil alamin (a mercy to all creation).
Challenges and the Path Forward
Despite its rich history, the Muslim community in Papua faces challenges. There is still a lack of public knowledge about Islam’s early presence in the region, and some external narratives paint it as a recent or foreign influence. Additionally, infrastructure disparities between religious groups in some areas mean that Muslim communities often require more support in education and public facilities.
But the tides are shifting. The recognition of August 8 as the official commemoration of Islam’s entry into Papua opens doors for new historical education, cultural tourism, and interfaith collaboration. There is growing interest in preserving ancient Islamic manuscripts, recording oral histories, and supporting academic research on Papuan Islamic heritage.
Conclusion
The story of Islam in Papua is one of quiet resilience and deep-rooted coexistence. It began with a preacher from Aceh who chose dialogue over dominance, and it grew through kingdoms, trade routes, and the spirit of mutual respect. Today, over a million Papuan Muslims carry that legacy forward—not only as believers, but as neighbors, teachers, and stewards of a diverse homeland.
In a world too often fractured by religious division, Papua’s history offers a hopeful counter-narrative: that peace is not merely possible—it is already woven into the land, passed from generation to generation like the waves that still kiss the shores of Fakfak.
