Ricklefs (1991) argues that these east Javan gravestones, sited and dated at the non-coastal Majapahit, cast doubt on the long-held view that Islam in Java originated on the coast and represented political and religious opposition to the kingdom. As a kingdom with far-reaching political and trading contacts, Majapahit would have almost certainly been in contact with Muslim traders, however there is conjecture over the likelihood of its sophisticated courtiers being attracted to a religion of merchants. Rather, mystical Sufi Muslim teachers, possibly claiming supernatural powers (keramat), are thought to be a more probable agent of religious conversion of Javanese court elites, who had long been familiar with aspects of Hindu and Buddhist mysticism.[1]:5