Islamic Identity in Aceh Shaped by theHistorical and Cultural Heritage ofthe Perlak Sultanate

: Studies on the role of the Perlak Sultanate in the Islamization of Indonesia remain incomplete. This paper is intended to fill the knowledge gap concerning the role and contribution of the Peureulak Sultanate in the process. Moreover, the research is important in the context of the strengthening of Islamic identity in Aceh. Through analysis of historical evidence, the study considers and analyzes the role of the Peureulak Sultanate in influencing and shaping Islamic identity in the province. This should help preserve and strengthen theAcehnese people's cultural identity, which is closely related to Islam. By reviewing the role of the sultanate in Islamization in Indonesia, the process can be viewed froma more holistic perspective. The study considers historical, social, cultural and identity aspects, allowing comprehensive and contextual understanding of the Islamization process. The research is ofa historical nature. Itwas conducted by analyzing literature studies and document and archive studies; by in-depth interviews with local figures in Perlak; by conducting field studies at Perlak Sultanate heritage sites (graves of the Perlak kings, the ancient harbor, the Perlak River); and by conducting historical analysis. The findings reveal that the Perlak Sultanate hasa rich historical heritage, especially in the form of the tombs ofthePerlak kings, which played an important role in strengthening Islamic identity in Aceh. The sultanate also playeda role in the pepper trade, which, through thetrade routesfollowed, helpedspread Islam. The trade noto nly created economic wealth but also brought positive changes to culture and society, with values such as brotherhood, tolerance, and respect becominga strong foundation. The research results also provide in-depth insights into the historical role of the Perlak Sultanate in the formation of Islamic identity in Aceh, and the importance of factors such as trade in this process. The study makesa valuable contribution to understanding ofAceh's diverse history and culture.


A. Introduction
Aceh is a province fich in histofical and cultural hefitage.Asa region witha long history, it has many historical sites that are evidence of past civilizations.One such histofical site relates to the Peureula/Perlak Sultanate in East Aceh Regency.This has always been a reference for the first entry of Islam into Indonesia (Joelismansyah, 2021).It was founded in 840 AD, with its first king being Sultan Alaidin Syed Maulana Abdul Aziz Syah.The sultanate until it was merged into part of the Samudra Pasai Kingdom in1296 AD,under theleadership of Sultan Malikus Saleh (Aizid, 2016).
At the beginning ofthe 8th century, the Peureulak Kingdom developed highly advanced trading ports (Wahyudi& Suaedy, 2022)..This createda global trade network through trade (including that of spices), countries in the Indian Ocean became interconnected (Sudarman, Rahmi, Wusqo, Halimy,& Rahmawati, 2021), which led to widespread mixed marriages between Muslim traders and local residents.Peureulak had cosmopolitan characteristics and a diverse society.The effect of this was the rapid development ofIslam, which experienced its peakofglory during the time of the female Prime Minister Putri Nurul A'la in 1108-1134 M (Henarwanto, 2022;Nasution& Miswari, 2017).
However, studies ofthe Peureulak Sultanate have never been conducted froma histofical or cultural perspective.Such an approach would provide more comprehensive understanding of the histoiy of Islamization in Aceh from social, cultural and political perspectives, whichwouldhelp understand thehistorical social and cultural context that influenced the development ofIslam inAceh.This research aims toreviewtherole of the Peureulak Sultanate inthe historical social, political and cultural contexts and to analyze their implications for the strengthening of Islamic identity in Aceh.The review will be conducted by

A. Introduction
Aceh is a province rich in historical and cultural heritage.As a region with a long history, it has many historical sites that are evidence of past civilizations.One such historical site relates to the Peureula/Perlak Sultanate in East Aceh Regency.This has always been a reference for the first entry of Islam into Indonesia (Joelismansyah, 2021).It was founded in 840 AD, with its first king being Sultan Alaidin Syed Maulana Abdul Aziz Syah.The sultanate until it was merged into part of the Samudra Pasai Kingdom in 1296 AD, under the leadership of Sultan Malikus Saleh (Aizid, 2016).
At the beginning of the 8th century, the Peureulak Kingdom developed highly advanced trading ports (Wahyudi & Suaedy, 2022)..This created a global trade network through trade (including that of spices), countries in the Indian Ocean became interconnected (Sudarman, Rahmi, Wusqo, Halimy, & Rahmawati, 2021), which led to widespread mixed marriages between Muslim traders and local residents.Peureulak had cosmopolitan characteristics and a diverse society.The effect of this was the rapid development of Islam, which experienced its peak of glory during the time of the female Prime Minister Putri Nurul A'la in 1108-1134 M (Henarwanto, 2022;Nasution & Miswari, 2017).
To date, research on the Peureulak Sultanate has tended to discuss the conflict in the Peureulak Sultanate between Ahlus-sunnah Waljama'ah and Shi'ah, which had an impact on the split of the sultanate into Peureulak Tunong and Peureulak Baroh in 966-973 M (Bustamam- Ahmad, 2017;Muchsin, 2019;Nasution & Miswari, 2017;Zukhdi, 2017).Other research has discussed Peureulak as a region rich in natural resources and as a port that exports natural resource commodities.It is famous for producing Kayei Peureulak (peureulak wood), a type of wood that is ideal for shipbuilding.In the agricultural sector, the region produces pepper, rattan, and other forest products for commercialization (Sulistiono & Muchsin, 2022).Pepper commodities are exported via Peureulak (Setyawati, 2016).
However, studies of the Peureulak Sultanate have never been conducted from a historical or cultural perspective.Such an approach would provide more comprehensive understanding of the history of Islamization in Aceh from social, cultural and political perspectives, which would help understand the historical social and cultural context that influenced the development of Islam in Aceh.
This research aims to review the role of the Peureulak Sultanate in the historical social, political and cultural contexts and to analyze their implications for the strengthening of Islamic identity in Aceh.The review will be conducted by explaining the contribution ofthe sultanate to the development ofIslam inAceh, and by providing more comprehensive understanding of the local history and culture which is important forthe Peureulak community.
Studies of the role of the Peureulak Sultanate in Islamization in Indonesia remain very limited.By conducting this research, it is therefore hoped to fil1 the knowledge gap regarding the role and contribution of the sultanate in the Islamization process.Moreover, the research is important in the context of the strengthening of Islamic identity in Aceh.Analysis of historical evidence will help explain how the role of the Peureulak Sultanate influenced and shaped Islamic identity in Aceh.This can help preserve and strengthen the Acehnese people's cultural identity, which is closely related to Islam.This research focus on: 1) What was therole of the Perlak Sultanate in the Islamization process in Indonesia?; 2) Whathistofical evidence supports the role of the Perlak Sultanate in Islamization in Indonesia?; and 3) What aretheimplications of the role of the Perlak Sultanate in strengthening Islamic identity in Aceh?

B. Methods
The research adoptsa historical study approach that involvesa series of methodological steps to understand and analyze the role of the Perlak Sultanate in strengthening Islamic identity in Aceh.The methodological stages followed are detailed below.
The research began by conductinga literature review.This involved searching for relevant literature related to the history of the Perlak Sultanate, the process of Islamization in Aceh, and the role of the pepper trade in the region's history.The review aimed to understand the historical context and builda solid theoretical framework fortheresearch.
The next stage was analysis of relevant historical archives and museums.The researchers visited these histofical sources to collect documents such as letters, notes, artifacts and other valuable information related to the Perlak Sultanate.This helped uncover information that may not be available in the general literature.
The following step was to interview local figures in the former Perlak Sultanate area.These were conducted togather views, knowledge and additional information not identified in the literature review or archival documents.The opinions and expefiences of local figures can provide valuable insights into understanding the history and identity of Islam inthe region.
explaining the contribution of the sultanate to the development of Islam in Aceh, and by providing more comprehensive understanding of the local history and culture which is important for the Peureulak community.
Studies of the role of the Peureulak Sultanate in Islamization in Indonesia remain very limited.By conducting this research, it is therefore hoped to fill the knowledge gap regarding the role and contribution of the sultanate in the Islamization process.Moreover, the research is important in the context of the strengthening of Islamic identity in Aceh.Analysis of historical evidence will help explain how the role of the Peureulak Sultanate influenced and shaped Islamic identity in Aceh.This can help preserve and strengthen the Acehnese people's cultural identity, which is closely related to Islam.This research focus on: 1) What was the role of the Perlak Sultanate in the Islamization process in Indonesia?; 2) What historical evidence supports the role of the Perlak Sultanate in Islamization in Indonesia?; and 3) What are the implications of the role of the Perlak Sultanate in strengthening Islamic identity in Aceh?

B. Methods
The research adopts a historical study approach that involves a series of methodological steps to understand and analyze the role of the Perlak Sultanate in strengthening Islamic identity in Aceh.The methodological stages followed are detailed below.
The research began by conducting a literature review.This involved searching for relevant literature related to the history of the Perlak Sultanate, the process of Islamization in Aceh, and the role of the pepper trade in the region's history.The review aimed to understand the historical context and build a solid theoretical framework for the research.
The next stage was analysis of relevant historical archives and museums.The researchers visited these historical sources to collect documents such as letters, notes, artifacts and other valuable information related to the Perlak Sultanate.This helped uncover information that may not be available in the general literature.
The following step was to interview local figures in the former Perlak Sultanate area.These were conducted to gather views, knowledge and additional information not identified in the literature review or archival documents.The opinions and experiences of local figures can provide valuable insights into understanding the history and identity of Islam in the region.
Usman etal.This research also included field studies involving direct visits to the Perlak Sultanate area.During these trips, the researchers visited histofical sites, tombs and ancient harbors related to the history ofthe sultanate.Data such asphotos and video recordings were gathered todocumentthehistofical heritage.
The final stage of the research was the data analysis.The researchers analyzed all the information obtained from various sources, including relevant literature, archival documents, interviews, and field studies.The analysis was conducted using a histofical approach inorder to understand and decipher how Islamic identity in Aceh was strengthened through the historical legacy of the Perlak Sultanate.The results of this analysis helped to formulate conclusions and clarify the research findings.

C. Results and Discussion
Early History of the Perlak Sultanate Before the rise of the Islamic Empire ofAceh (Aceh Darussalam) asa powerful Islamic empire, there were several earlierfIslamic kingdoms inAceh, such asPerlak, Samudra Pasai, Pidie and Daya.Samudra Pasai, long before the rise of Aceh, had reacheda significant level of development inboth economic and religious life.As described by Reid, the region contained one ofthe largest international ports (Reid, 2014).This expefienced rapid development inthefourteenth century asa trading center where traders from China, India and Arabia started their trading activities (Auni, 1996).
Aceh hasa long, rich and complex history; the earliest sources available demonstrate its position asa site of cultural and trade contactwitha variety of other peoples with origins stretching from China to the Coromandel Coast of India.Mafitime sites in this region, such as Lamri, were mentioned inArabic geographical texts from theninth century.Archaeological finds reflect its position asa node in trans-regional trade networks, with many finds of South Indian red ceramics, alongside highly colored ceramics from China, including Yuan blue and white porcelain, in layers that showa clear mix of wares this trade, not just stratigraphic layers.Vafious types of relics were found from different regions.Due to these diverse heritages, it is strongly believed thatthis area was one ofthetrade nodes for various regions on the coast of the Malacca Strait.The Samudra-Pasai kingdom, believed to be the first in Southeast Asia to convert to Islam, is now understood to have hada ruler of Turkic blood.The 1297 royal tomb discovered in Pasai is said to belongtoSultan Malikal Saleh (r. 1285-1297) This research also included field studies involving direct visits to the Perlak Sultanate area.During these trips, the researchers visited historical sites, tombs and ancient harbors related to the history of the sultanate.Data such as photos and video recordings were gathered to document the historical heritage.
The final stage of the research was the data analysis.The researchers analyzed all the information obtained from various sources, including relevant literature, archival documents, interviews, and field studies.The analysis was conducted using a historical approach in order to understand and decipher how Islamic identity in Aceh was strengthened through the historical legacy of the Perlak Sultanate.The results of this analysis helped to formulate conclusions and clarify the research findings.

Early History of the Perlak Sultanate
Before the rise of the Islamic Empire of Aceh (Aceh Darussalam) as a powerful Islamic empire, there were several earlierf Islamic kingdoms in Aceh, such as Perlak, Samudra Pasai, Pidie and Daya.Samudra Pasai, long before the rise of Aceh, had reached a significant level of development in both economic and religious life.As described by Reid, the region contained one of the largest international ports (Reid, 2014).This experienced rapid development in the fourteenth century as a trading center where traders from China, India and Arabia started their trading activities (Auni, 1996).
Aceh has a long, rich and complex history; the earliest sources available demonstrate its position as a site of cultural and trade contact with a variety of other peoples with origins stretching from China to the Coromandel Coast of India.Maritime sites in this region, such as Lamri, were mentioned in Arabic geographical texts from the ninth century.Archaeological finds reflect its position as a node in trans-regional trade networks, with many finds of South Indian red ceramics, alongside highly colored ceramics from China, including Yuan blue and white porcelain, in layers that show a clear mix of wares this trade, not just stratigraphic layers.Various types of relics were found from different regions.Due to these diverse heritages, it is strongly believed that this area was one of the trade nodes for various regions on the coast of the Malacca Strait.The Samudra-Pasai kingdom, believed to be the first in Southeast Asia to convert to Islam, is now understood to have had a ruler of Turkic blood.The 1297 royal tomb discovered in Pasai is said to belong to Sultan Malik al Saleh (r. 1285Saleh (r. -1297)).The other two main Islamic kingdoms Islamic Identity in Aceh Shaped by.... in northern Sumatra were Perlak and Aceh Darussalam.When IbnBattuta set foot in Sumatra in1345, Acehwas under therule of Sultan MalikAl-Zahir,who began the tradition of issuing gold kupang coins decorated with Arabic writing (Gunn, 2011).
Dufing the thirteenth century, the various settlements along the coast of northern Sumatra appear to have been largely independent under the rule of various coastal 'kings'.Dufing this period, several ports, including Perlak, were established under Muslim rule.The earliest Islamic sultanate in the region with significant resources was the Sultanate of Pasai (on the north coast of Aceh) inthe late thirteenth centuiy.This region is particularly rich in early stone monuments in theform ofgrave markers, which have attracted considerable scholarly attention.Elizabeth Lambourn, forexample, produced innovative work on theimporting of Muslim funerary monument models from South Asia and of the development of local Muslim grave marker traditions in the region (Hillenbrand, 2024).More recently, Claude Guillot and Ludvik Kalus produceda comprehensive catalog of inscriptions from major burial sites on the north coast of Aceh, dating from around 1400 to 1523 (Guillot& Kalus, 2006).The catalog includes the identification of Qur'anic verses, Hadith, poetry, and other texts in their inscriptions, as well as the proposal ofa new typology of forms which refers to suggestions fora new classification of the types of inscriptions found inlarge graves on the north coast of Aceh, such as the style of wrifing the type of text contained in them, and the architectural form ofthe carvings.In addition, almost half of the book comprises essays that develop new interpretations of these data, in which they reconstruct the genealogy of the Pasai rulers ina way that challenges the established versions derived from later Malay literary texts, including the Hikayat Raja Pasai and Malay History (Hill, 1960).Important contributions of Guillot and Kalus' work to understanding of the early history of the region include its emphasis on the significance of Abbasi descendants in later times (820 M) in the competition for religious and political legitimacy dufing the early period of Pasai history, as well as the apparent importance ofwomen inpositions of authority.These are important precursors inthe subsequent development oftheAceh sultanate inthe seventeenth and eighteenth centuries (Daly, Feener,& Reid, 2012;Feener, Daly,& Reid, 2011).
The penetration of Islam reacheda significant stage whentherulers of Sumatra began toaccept the new religion.In 1292, during hisvisit to Sumatra, Marco Polo saw that the Ferlec kingdom had converted to Islam.Ferlec is identified with Perlak (Acehnese: Peureula'), the same asPerla,a town around thirty-two miles south of Diamond Point.Apart from Ferlec, Marco Polo also mentioned five other kingdoms in northern Sumatra, including Basma (Pasai), Samara (Samudra) and Lambrli in northern Sumatra were Perlak and Aceh Darussalam.When Ibn Battuta set foot in Sumatra in 1345, Aceh was under the rule of Sultan Malik Al-Zahir, who began the tradition of issuing gold kupang coins decorated with Arabic writing (Gunn, 2011).
During the thirteenth century, the various settlements along the coast of northern Sumatra appear to have been largely independent under the rule of various coastal 'kings'.During this period, several ports, including Perlak, were established under Muslim rule.The earliest Islamic sultanate in the region with significant resources was the Sultanate of Pasai (on the north coast of Aceh) in the late thirteenth century.This region is particularly rich in early stone monuments in the form of grave markers, which have attracted considerable scholarly attention.Elizabeth Lambourn, for example, produced innovative work on the importing of Muslim funerary monument models from South Asia and of the development of local Muslim grave marker traditions in the region (Hillenbrand, 2024).More recently, Claude Guillot and Ludvik Kalus produced a comprehensive catalog of inscriptions from major burial sites on the north coast of Aceh, dating from around 1400 to 1523 (Guillot & Kalus, 2006).The catalog includes the identification of Qur'anic verses, Hadith, poetry, and other texts in their inscriptions, as well as the proposal of a new typology of forms which refers to suggestions for a new classification of the types of inscriptions found in large graves on the north coast of Aceh, such as the style of writing, the type of text contained in them, and the architectural form of the carvings.In addition, almost half of the book comprises essays that develop new interpretations of these data, in which they reconstruct the genealogy of the Pasai rulers in a way that challenges the established versions derived from later Malay literary texts, including the Hikayat Raja Pasai and Malay History (Hill, 1960).Important contributions of Guillot and Kalus' work to understanding of the early history of the region include its emphasis on the significance of Abbasi descendants in later times (820 M) in the competition for religious and political legitimacy during the early period of Pasai history, as well as the apparent importance of women in positions of authority.These are important precursors in the subsequent development of the Aceh sultanate in the seventeenth and eighteenth centuries (Daly, Feener, & Reid, 2012;Feener, Daly, & Reid, 2011).
The penetration of Islam reached a significant stage when the rulers of Sumatra began to accept the new religion.In 1292, during his visit to Sumatra, Marco Polo saw that the Ferlec kingdom had converted to Islam.Ferlec is identified with Perlak (Acehnese: Peureula'), the same as Perla, a town around thirty-two miles south of Diamond Point.Apart from Ferlec, Marco Polo also mentioned five other kingdoms in northern Sumatra, including Basma (Pasai), Samara (Samudra) and Lambrli (Lamri).According to him, all of these were kingdoms that worshipped idols.A tombstone found in Pasal shows that Malik-ul-Saleh, the first Muslim king of Samudera-Pasal, died in 1297, having married the daughter of the king of Perlak.Evidence shows that Islam spread from Perlak to Samudera-Pasai between 1292 and 1297 (Dasgupta, 1962).

Perlak's Relations withtheSurroundingArea
The Perlak Sultanate had strong relations with the surrounding region, including the Pasai Sultanate.Archaeological remains in Pasai show that the first king, mentioned intraditions such as those found in the Hikayat Raja-raja Pasai, named Merah Silu or Sultan Malikus Saleh, married the daughter ofPerlak and had two sons, MalikAl-Zahir and MalikAl-Mansur (Ismail, 1993).
Histofically, Pasai was one of the most important ports in the Southeast Asian region; the prosperous sultanate was a place where traders from many countries conducted their trade.According to Horace Stone, the port ofPasai developed intoa large trading center; in around 1400, trade was divided between Majapahit inJava and Pasai in Sumatra (Stone, 1966).Describing Pasai in the early sixteenth century, Pires demonstrates that because Melaka had fallen to the Portuguese, and Pidie was at war, the port became increasingly prosperous, as traders from various regions such as Arabia, Turkey, Iran, Gujarat, the Malay Peninsula, Java, and Siam visited it.Pasai's natural resources included pepper, silk and benzoa (Pires, 2014).Pires also explains that Pasai produced eight to ten thousand bahar ofpeppers yearly [Bahar isa vafiable unit of weight, equivalent to3 pikul or approx.180 kg).Oil was also another important resource, which was imported from Perlak.Silk from Pasai was also an important commodity, attracting European interest, especially from Alfonso de Albuquerque, the Portuguese governor ofGoa, who eventually conquered Melaka (Hadi, 2004).
Perlak's relationship with theclassical kingdom ofJava is described inthe book Nagarakertagama (1365), which mentions Perlak, Samudra and Laraufi (Lamfi) as states in Sumatra that recognized the highest authority of the Majapahit emperor Hayam Wuruk.Whether theMajapahit empire ever encompassed all of Sumatra is debatable.Chinese records show that in 1377 theJavanese conquered parts of the Srivijaya kingdom (Dasgupta, 1962).Furthermore, inthe Hikayat Raja Raja Pasai or Pasai Chronicle, it is stated that in around 1350 theMajapahit troops attempted to conquer Pasai, but failed.This Javanese action was more of a punitive expedition thana direct conquest ofPasai.(Lamri).According to him, all of these were kingdoms that worshipped idols.A tombstone found in Pasal shows that Malik-ul-Saleh, the first Muslim king of Samudera-Pasal, died in 1297, having married the daughter of the king of Perlak.

Perlak's Relations with the Surrounding Area
The Perlak Sultanate had strong relations with the surrounding region, including the Pasai Sultanate.Archaeological remains in Pasai show that the first king, mentioned in traditions such as those found in the Hikayat Raja-raja Pasai, named Merah Silu or Sultan Malikus Saleh, married the daughter of Perlak and had two sons, Malik Al-Zahir and Malik Al-Mansur (Ismail, 1993).
Historically, Pasai was one of the most important ports in the Southeast Asian region; the prosperous sultanate was a place where traders from many countries conducted their trade.According to Horace Stone, the port of Pasai developed into a large trading center; in around 1400, trade was divided between Majapahit in Java and Pasai in Sumatra (Stone, 1966).Describing Pasai in the early sixteenth century, Pires demonstrates that because Melaka had fallen to the Portuguese, and Pidie was at war, the port became increasingly prosperous, as traders from various regions such as Arabia, Turkey, Iran, Gujarat, the Malay Peninsula, Java, and Siam visited it.Pasai's natural resources included pepper, silk and benzoa (Pires, 2014).Pires also explains that Pasai produced eight to ten thousand bahar of peppers yearly (Bahar is a variable unit of weight, equivalent to 3 pikul or approx.180 kg).Oil was also another important resource, which was imported from Perlak.Silk from Pasai was also an important commodity, attracting European interest, especially from Alfonso de Albuquerque, the Portuguese governor of Goa, who eventually conquered Melaka (Hadi, 2004).
Perlak's relationship with the classical kingdom of Java is described in the book Nagarakertagama (1365), which mentions Perlak, Samudra and Larauri (Lamri) as states in Sumatra that recognized the highest authority of the Majapahit emperor Hayam Wuruk.Whether the Majapahit empire ever encompassed all of Sumatra is debatable.Chinese records show that in 1377 the Javanese conquered parts of the Srivijaya kingdom (Dasgupta, 1962).Furthermore, in the Hikayat Raja Raja Pasai or Pasai Chronicle, it is stated that in around 1350 the Majapahit troops attempted to conquer Pasai, but failed.This Javanese action was more of a punitive expedition than a direct conquest of Pasai.
After returning from China to Venice inaround 1292 AD, Marco Polo stopped on the coast of the Malacca Strait and observed that in Ferlec (Perlak) there were already Saracen traders who regularly arrived with their ships and introduced Islamic law to the residents of Perlak (Zuhdi, 1997).Even though Perlak has been said to have been an Islamic kingdom since the 9th century AD, evidence still needs to be established as to whether it was this was the case before Marco Polo arfived there, or whether it had developed long beforehand.What is clear, is that in around 1292 AD Marco Polo observed that there were Saracen ships, indicating that for at least several years before that, Perlak had been visited by Muslim traders (Zuhdi, 1997).Records from thebeginning of the Mongol Dynasty in China show several kingdoms inSumatra, such as Samudera, Lamuri, Perlak, Tamiang and Ham.The Mongols forced Tamiang and Ham to send tributes such as pepper, gold and cinnamon.The Samudera Kingdom began to have relations with the Mongol Dynasty in1282 (Ismail, 1993).

Heritage ofthe PerlakSultanate
Several types ofhistorical relics from thePerlak Sultanate still exist today.First, there area number ofancient tombs which arepart ofits histofical heritage.These include the Sultan's Tomb, Tengku Tapa's Tomb, Nurul A'la's Tomb, and Banta Ahmad's Tomb.Eventhough theyaregeographicallyclose together, theyarespread across several villages on both sides of the Perlak River.
In general, the tombstones found inthetombs ofthePerlak Sultanate are made ofblack fiver stone and do not include any writing.This fact makes archaeological analysis and studies very difficult to conduct.The only exception is the tomb of Princess Nurul A'la, which hasremarkable carvings.
Moreover, other ancient tomb complexes have notbeen adequately identified.One adjacent to the Banta Ahmad tomb shows similarities to the shape of the tombstones and motifs of the Pasai Sultanate.This indicates that the Perlak Sultanate has historical connections with the surrounding regions; further research would provide deeper insights into the history and culture of the Perlak Sultanate.Shortly after, in 1383, Su-wen-ta-na (Samudra?)sent an envoy named Ambar to the Chinese court.When Cheng Ho visited Lam-bui (Lamri) in 1408, it was clear that he was dealing with an independent kingdom, as almost no trace of Javanese authority could be found there.In the early fourteenth century, a traveler from Persia, Rashiduddin (1310), noted that traders from various countries visited Lamori Island (Lamri) (Ajis, 2018;Ibrahim, Abdullah, Hasyim, Husni, & Saidin, 2022).
After returning from China to Venice in around 1292 AD, Marco Polo stopped on the coast of the Malacca Strait and observed that in Ferlec (Perlak) there were already Saracen traders who regularly arrived with their ships and introduced Islamic law to the residents of Perlak (Zuhdi, 1997).Even though Perlak has been said to have been an Islamic kingdom since the 9th century AD, evidence still needs to be established as to whether it was this was the case before Marco Polo arrived there, or whether it had developed long beforehand.What is clear, is that in around 1292 AD Marco Polo observed that there were Saracen ships, indicating that for at least several years before that, Perlak had been visited by Muslim traders (Zuhdi, 1997).Records from the beginning of the Mongol Dynasty in China show several kingdoms in Sumatra, such as Samudera, Lamuri, Perlak, Tamiang and Haru.The Mongols forced Tamiang and Haru to send tributes such as pepper, gold and cinnamon.The Samudera Kingdom began to have relations with the Mongol Dynasty in 1282 (Ismail, 1993).

Heritage of the Perlak Sultanate
Several types of historical relics from the Perlak Sultanate still exist today.First, there are a number of ancient tombs which are part of its historical heritage.These include the Sultan's Tomb, Tengku Tapa's Tomb, Nurul A'la's Tomb, and Banta Ahmad's Tomb.Even though they are geographically close together, they are spread across several villages on both sides of the Perlak River.
In general, the tombstones found in the tombs of the Perlak Sultanate are made of black river stone and do not include any writing.This fact makes archaeological analysis and studies very difficult to conduct.The only exception is the tomb of Princess Nurul A'la, which has remarkable carvings.Moreover, other ancient tomb complexes have not been adequately identified.One adjacent to the Banta Ahmad tomb shows similarities to the shape of the tombstones and motifs of the Pasai Sultanate.This indicates that the Perlak Sultanate has historical connections with the surrounding regions; further research would provide deeper insights into the history and culture of the Perlak Sultanate.The Perlak Sultanate, partofAceh's history, also lefthistofical traces inthe form ofsilver coins known as"keuh coins".These aresilent pastwitnesses indicating the currency and economic system ofthesultanate.Theysymbolize its trading gloryand The Perlak Sultanate, part of Aceh's history, also left historical traces in the form of silver coins known as "keuh coins".These are past witnesses indicating the currency and economic system of the sultanate.They symbolize its trading glory and wealth, reflecting its ties to regional trade and cultural influence within the region.The keuh coins form an important part of our understanding of the history and culture of the Perlak Sultanate, and provide valuable insights into the past.

Figure3
AhmadKeuh coins, currencyfrom thePerlaksultanate (Source: Langsa City Museum Collection collection) In addition, the Perlak Sultanate hasa strong legacy related to traces of pepper trading activities, with Perlak being famous asan ancient pepper trading center.Life in the ancient Perlak Kingdom depended on rivers as the main source ofcommunity life, such astrading, farming and fishing.The Peureulak River is the center oflife for the kingdom and its residents.Because ofthebusytrade along the river, the Perlak Sultanate built the main settlement center, together with theport city of Peureulak, a location for pepper trading activities and explorafion routes to upstream areas (Ajis, 2021).
Traces ofthe history of the pepper trade in Perlah include Perlak kuala (port).Kuala Perlak is one of the historical trading ports recorded inthe records of Marco Polo and Ibnu Battutah.The former, who stopped inPerlak in 1292 on hisreturn to Venice, described its early inhabitants as predominantly pagan, but many ofthose living in the port cityhad converted to Islam, influenced by the Saracen traders who frequently visited there.Marco Polo noted that traders had introduced Islam to the Perlak population atthat time.
Kuala Perlak was also the residence of many Muslim traders from vafious counties, such as Parsis, Arabs and Indians.In 1292, it was the main port used for pepper exports on the East coast ofAceh (Affan& Suaedy, 2022;McKinnon, 2015).It is important to note that the port had existed long before pepper becamea major export commodity inthe18th century.The existence of Kuala Perlak asa center for wealth, reflecting its ties to regional trade and cultural influence within the region.
The keuh coins form an important part of our understanding of the history and culture of the Perlak Sultanate, and provide valuable insights into the past.In addition, the Perlak Sultanate has a strong legacy related to traces of pepper trading activities, with Perlak being famous as an ancient pepper trading center.Life in the ancient Perlak Kingdom depended on rivers as the main source of community life, such as trading, farming and fishing.The Peureulak River is the center of life for the kingdom and its residents.Because of the busy trade along the river, the Perlak Sultanate built the main settlement center, together with the port city of Peureulak, a location for pepper trading activities and exploration routes to upstream areas (Ajis, 2021).
Traces of the history of the pepper trade in Perlah include Perlak kuala (port).Kuala Perlak is one of the historical trading ports recorded in the records of Marco Polo and Ibnu Battutah.The former, who stopped in Perlak in 1292 on his return to Venice, described its early inhabitants as predominantly pagan, but many of those living in the port city had converted to Islam, influenced by the Saracen traders who frequently visited there.Marco Polo noted that traders had introduced Islam to the Perlak population at that time.
Kuala Perlak was also the residence of many Muslim traders from various countries, such as Parsis, Arabs and Indians.In 1292, it was the main port used for pepper exports on the East coast of Aceh (Affan & Suaedy, 2022;McKinnon, 2015).It is important to note that the port had existed long before pepper became a major export commodity in the 18th century.The existence of Kuala Perlak as a center for Usman etal.
pepper trading activities and interaction with many Muslim traders from various counties showsa relationship between theeraoftrade and the Islamist process in Aceh.This process was performed by traders, not through ulama, whose existence in the Islamization process came after the Muslim traders.
In the Peurlak area, the ancient ports were the center of pepper trading activities; they were known as"kuala."There areseveral kuala along the east coast of Perlak, including Kuala Seumilang, Kuala Perlak, Kuala Beukah, Kuala Buga, Kuala Leuge, Kuala Jengki, and Kuala Bayeun.Kuala Perlak was the largest port and the center of other ports.Currently, Kuala Perlak is geographically located in the Peureulak area, but its function as an important trading port no longer exists.Changes intrade activities, infrastructure development, and other factors overtime have caused changes inport functions.Currently, Kuala Perlak is mostly used by the local community toirrigate rice fields.The location of the Ladaport on the east coast has strategic advantages because ofits position on the Malacca Strait, which is the main trade route for pepper and other spices exported to the Middle East and countries bordering the Mediterranean Sea (Reid, 2011a(Reid, , 2011b)).pepper trading activities and interaction with many Muslim traders from various countries shows a relationship between the era of trade and the Islamist process in Aceh.This process was performed by traders, not through ulama, whose existence in the Islamization process came after the Muslim traders.
In the Peurlak area, the ancient ports were the center of pepper trading activities; they were known as "kuala."There are several kuala along the east coast of Perlak, including Kuala Seumilang, Kuala Perlak, Kuala Beukah, Kuala Buga, Kuala Leuge, Kuala Jengki, and Kuala Bayeun.Kuala Perlak was the largest port and the center of other ports.Currently, Kuala Perlak is geographically located in the Peureulak area, but its function as an important trading port no longer exists.Changes in trade activities, infrastructure development, and other factors over time have caused changes in port functions.Currently, Kuala Perlak is mostly used by the local community to irrigate rice fields.The location of the Lada port on the east coast has strategic advantages because of its position on the Malacca Strait, which is the main trade route for pepper and other spices exported to the Middle East and countries bordering the Mediterranean Sea (Reid, 2011a(Reid, , 2011b)).
Political changes during colonial times meant the pepper trade center was moved to a more open location, because it was located off the East coast and had a wide area and good depth, making it easier for large ships to dock.Since 1873, the trade has been focused on Idi port, Idi Rayeu, East Aceh.After the Dutch colonial government in 1892 introduced special shipping regulations for Aceh (as documented in Staatsbl.1892 no.203 and 1893 no.83), only the ports specifically mentioned in these regulations were open for general trade; short-distance sea shipping could only use other ports (Paulus, 1917).The pepper planting center in Perlak is in the Simpang Anas and Alur Nireh areas.Pepper cultivation has developed rapidly, and export yields far exceed other natural commodities.In 1887-1900, volumes were around 1,300 kojang or 26,000 picols (picols = pikul (count) and kojang = unit weight).Gradually, pepper trading activities earned large profits from exports.Apart from theabundant pepper yield, this is also because the north coast ofAceh produces very little pepper.Planters on the east coast can negotiate directly with buyers., which was something pepper farmers on the west coast could not do, as their leaders strictly control and monopolized the pepper trade.In addition, planters on the east coast also received advances forcultivation from lenders (mostly Chinese) inPenang.
In 1900, most ofPerlak's residents come from Peusangan, Bireun.Then, inthe pepper plantations in the Alur Niri area, many Samalanga people were also found.On the other hand, Simpang Anas is mostly inhabited by the Gedong (Geudong) community.Geographically, there are many small rivers in Perlak.The Bajan River forms thesouthern boundary between Langsar (Langsa) and Perlak; in the intefior, the landscape is bordered to the west by the Gajoe plain, where thePerlak River flows, to the north by the Idi landscape Pedawa Rajeu landscape (Paulus, 1917).
Pepper trading activities had also created new patterns ofinteraction in society, which not only reflected efficiency in the pepper trade, but also havea positive impact on social and cultural values.One of the main values that emerged from this activity was brotherhood.Communities involved inthe pepper trade often formed close fraternal relationships with each other.They worked together, share resources, and supported each other, creating strong mutual social bonds.Pepper trading activities in the Perlak Sultanate have encouraged inter-ethnic tolerance.Because thetrade involved many different ethnic groups, people learned to coexist and respect each other's differences.This helped reduce conflict and promote harmonious inter-ethnic coexistence (Ahmad, Wafi, Mushkalamzai,& Hadi, 2023;Rahman, 2020;Rahman, Arsal,& Shintasiwi, 2022;Rahman, Riyani, Sahudra,& Akob, 2023).

D. Conclusion
The study has discussed the strengthening of Islamic identity in Aceh through the histofical hefitage of the Perlak Sultanate.The sultanate holdsa significant position in the Islamization process inAceh, being one ofthe early ones to play an important role in the introduction of Islam inthe region.The pepper planting center in Perlak is in the Simpang Anas and Alur Nireh areas.Pepper cultivation has developed rapidly, and export yields far exceed other natural commodities.In 1887-1900, volumes were around 1,300 kojang or 26,000 picols (picols = pikul (count) and kojang = unit weight).Gradually, pepper trading activities earned large profits from exports.Apart from the abundant pepper yield, this is also because the north coast of Aceh produces very little pepper.Planters on the east coast can negotiate directly with buyers., which was something pepper farmers on the west coast could not do, as their leaders strictly control and monopolized the pepper trade.In addition, planters on the east coast also received advances for cultivation from lenders (mostly Chinese) in Penang.
In 1900, most of Perlak's residents come from Peusangan, Bireun.Then, in the pepper plantations in the Alur Niri area, many Samalanga people were also found.On the other hand, Simpang Anas is mostly inhabited by the Gedong (Geudong) community.Geographically, there are many small rivers in Perlak.The Bajan River forms the southern boundary between Langsar (Langsa) and Perlak; in the interior, the landscape is bordered to the west by the Gajoe plain, where the Perlak River flows, to the north by the Idi landscape Pedawa Rajeu landscape (Paulus, 1917).
Pepper trading activities had also created new patterns of interaction in society, which not only reflected efficiency in the pepper trade, but also have a positive impact on social and cultural values.One of the main values that emerged from this activity was brotherhood.Communities involved in the pepper trade often formed close fraternal relationships with each other.They worked together, share resources, and supported each other, creating strong mutual social bonds.Pepper trading activities in the Perlak Sultanate have encouraged inter-ethnic tolerance.Because the trade involved many different ethnic groups, people learned to coexist and respect each other's differences.This helped reduce conflict and promote harmonious inter-ethnic coexistence (Ahmad, Wafi, Mushkalamzai, & Hadi, 2023;Rahman, 2020;Rahman, Arsal, & Shintasiwi, 2022;Rahman, Riyani, Sahudra, & Akob, 2023).

D. Conclusion
The study has discussed the strengthening of Islamic identity in Aceh through the historical heritage of the Perlak Sultanate.The sultanate holds a significant position in the Islamization process in Aceh, being one of the early ones to play an important role in the introduction of Islam in the region.The research has revealed that the Perlak Sultanate left behind various historical legacies that play a crucial role in strengthening Islamic identity in Aceh.Inparticular, the tombs ofthePerlakkings playeda central role in this process.Apart from the Aceh, Pasai and Lamuri Sultanates, the Perlak Sultanate also made an important contribution to the early Islamization ofAceh, especially through the East Coast route.
The importance oftrade routes cannot be ignored inthe Islamization process of the Perlak Sultanate.With one being related to the pepper trade, they became the main force that helped spread Islam.Histofical remains related to these routes, such as keuh money and ancient ports, reflect the important role of economics in the spread of Islam in the region.The pepper trade brought economic wealth and positive changes inthe culture and society of the Perlak Sultanate.Values such as brotherhood, tolerance, and respect were thestrong foundations that formed the cross-ethnic communities involved in the pepper trade.This shows that the trade had a more profound impact than simply an economic one, and that Islamic civilization in Perlak grew anddeveloped through factors such asthis.
in strengthening Islamic identity in Aceh.In particular, the tombs of the Perlak kings played a central role in this process.Apart from the Aceh, Pasai and Lamuri Sultanates, the Perlak Sultanate also made an important contribution to the early Islamization of Aceh, especially through the East Coast route.
The importance of trade routes cannot be ignored in the Islamization process of the Perlak Sultanate.With one being related to the pepper trade, they became the main force that helped spread Islam.Historical remains related to these routes, such as keuh money and ancient ports, reflect the important role of economics in the spread of Islam in the region.The pepper trade brought economic wealth and positive changes in the culture and society of the Perlak Sultanate.Values such as brotherhood, tolerance, and respect were the strong foundations that formed the cross-ethnic communities involved in the pepper trade.This shows that the trade had a more profound impact than simply an economic one, and that Islamic civilization in Perlak grew and developed through factors such as this.

Figure 3
Figure 3 Ahmad Keuh coins, currency from the Perlak sultanate Figure3Estuary of the Idi River, East Coast ofAceh

Figure 3
Figure 3 Estuary of the Idi River, East Coast of Aceh The research has revealed thatthe PerlakSultanate left behind various historical legacies thatplay a crucial role Islamic Identity in Aceh Shaped by....