Kedatangan dan Penyebaran Islam di Asia Tenggara: Telaah Teoritik tentang Proses Islamisasi Nusantara

Abstract

The introduction and spread of Islam in South East Asia is an entry point for Islamisation of Nusantara history, but it has been the most probelmatic and unclear. In spite of that, there are some theories come up and set up the debates and polemic which have never be`the end. This article aims to break down the discources of the Islamisation of Nusantara, especially about the introduction and spread of Islam in South East Asia. Based on the prior library research with the cuallitatif approach methodology, this article examines five of those theories, namely are Indian, Arabian, Persian, Chinesee, and accomodative theories. Actually, those theories are arguments to answer three core problem, namely the origin place of Islam in South East Asia, the actors who came with, and the time of it's introduction. The debates of those theories will never be`the end becouse of the lack of data and the patisan interest to some core problems while ignore the other ones. This article not only explains theories of accommodation as sintesys, but also describes some factors and channels of Islamisation that has constructed some characteristics of Shoth East Asian Islam. These arguments are used to place the position of South East Asia Islam or Nusantara Islam as a Islamic cultural spheres that distinctive and equals to the others in the Muslim World.

Islamic Education and Islamization Channels in Malay Peninsula in 7th-8th Centuries AD

“…The Islamization process in Malay Peninsula happened through trade, marriage, Sufism, education, arts, and politics. So, the Islamization channels in Malay Peninsula in seventh-eighth century AD are : a) trade, b) marriage, c) Sufism, d) politics, and e) the art (Amin & Ananda, 2018).…”

“…According to Jalil (2014), the strong possibility of Malaysia's contribution of Malay people on the early Islamization in the Malay peninsula was the ability of Malays to adopt and adapt foreign influences to suit their needs and to reject the view that they only accepted whatever was introduced to them from outside the Malay world blindly. Islam in the Malay Peninsula was a religion integrated with the traditions, norms, and daily life of the local population, the indigenous community that had been integrated into Islam, then politically institutionalized in the form of Islamic empires (Amin & Ananda, 2018). In addition, Islamization in the Malay Peninsula was a process that could not be separated from politics.…”

“…In general, Islam came and spread to Malay Peninsula by peaceful means through the activities of the merchants and Sufis, as Amin stated that Islam entered southeast Asia through informal Islamic education which was conducted at the beginning process of Islamization (Amin & Ananda, 2018). Islamization did not only mean inviting to embrace Islam, but also implied efforts to purify Islam from elements of non-Islamic beliefs and strive for Islam to be carried out in various aspects of life, which included religious, economic, socio-cultural, political, legal and administrative rituals.…”

“…The first wave was estimated to occur at the end of the first century H (seventh century AD). They were a group led by Makhada Khalifah (Ibrahim, 2018) and the process of Islamization in Malay Peninsula began in Indonesia around the seventh century, namely with the presence of Muslim traders in this region and a large number of natives became Muslims (Amin & Ananda, 2018;Ibrahim, 2018). The process of Islamization in Malaysia around the nineth century AD was carried out by traders and scholars from Arabia, Persia, and Gujarati.…”

“…Researches conducted by Susanto (2015), Ja'far (2015), and Hamid (2017) revealed that Islamic education in the Southeast Asia had existed since the advent of Islam itself and had even become the cause of Islamization in the Southeast Asia. Complementarily, Amin & Ananda (2018) stated that Islamization in the Malay Peninsula occurred in the seventh century AD by peaceful means through trade and Sufi activities. Ishak (2014) also stated, that the arrival and spread of Islam was the result of the trade and marriage between migrants and local residents.…”