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$TUDIA INDONESIAN.TouRNAL
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Volume 10, N umber 2,2003
Rsucrous Tsoucurs AND Pnacrtcss oF THE,KA uM MEN AKI SrnrrvcrsEMNc TRADITIoNAL Powsn Nina Herlina Lubis
Ismurc Bexxruc IN MALAYSTA: Pasr.PnsssvraxpFm-nr joni Tamkin Borhan
VrorrNcs
UNDER THE BANNER oF RELIGIoN:
THE CASE Op LESXAN TIHAD AND LESXEN
SukidiMulyadi rssN 0215-0492
KTSIUS
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Vol.10. n0.2.2003
EDITORIAL BOARD:
M. Quraish Shihab (UIN
lakarla) Taufik Abdullah (LIPI lakarta) Nur A. Fadhil Lubis (IAIN Sumatra Utara) M.C. Ricklefs ( Melbourne Unia ersity ) Martin aan Bruinessen (Utrecht Uniuersity) lohn R. Bowen (Washington Uniaersity, St. Louis)
M. Atho Mudzhar (IAIN Yogyakarta) M. Kamal Hasan (International lslamic Uniztersity, Kuala Lumpur) EDITOR-IN-CHIEF Azyumardi Azra EDITORS Saiful Mujani lamhari
lajat Burhanuddin Fu'ad labali Oman Fathurahman
ASSISTANT TO THE EDITORS Heni Nuroni
ENGLISH LANGUAGE ADVISOR Chloe
I.
OIIiaer
ARABiC LANGUAGE ADVISOR Nursamad
COVER DESIGNER S. Prinkn
STUDIA ISLAMIKA (ISSN 021-5-0492) is a journal published by the Center for the Study of lslam and Society (PPIM UIN Syarif Hidayatullah, lakarta (STT DEPPEN No. L29|SK|DITIEN|PPG|STTll.9TO and sponsored by the Australia-lndonesia Institute
(AII). It specializes in Indonesian lslamic studies in particular, and South-east Asian Islamic Studies in general, and is intended to communicate original rcsealches and current issues on the subject. This journal warmly welcomes contributions from scholars of related disciplines.
AII articles published do not necessarily represent lhe uiews of the journal, or other institutions to which it is ffiIiated. They nre solely the aiews of the authors. The articles contained
in
this journal haae been refereed by the Board of Editors.
STUDIA ISLAMIKA has been accredited by The Ministry ot' National Education, Republic of lndonesia as an academic journal (SKDirjen Dikti No. 59lDIKTll2000).
-
A. GhaniYa'qub
Al-IslAm wa al-FatAniyy0n fi TAylAnd: TahaddiyAt al-MAdi wa Tatallu'At al-Mustaqbal
Abstract: Historically speaking, the Patani region has always had links with the Malay rnorld, in the social, political and trade sectors as utell as culture and literature. Patani, along with YaIa, Narathirnat and Satun, are the four southern most prooinces in Thailand. Patani has become a centre for Islamic culture and in the context of the Malay Muslim world, has been referred to as "the cradle of Islam". Patani,located on the east coast of southern Thailand, was prezsiously a centre for the Malay kingdom. The former glory of this area can still be seen today, particularly through the daily use of the Malay language by the Malay Muslim community in Patani. This use of Malay is not because the community cannot speak Thai, but rather an attempt to define their religious and ethnic identity. For these people, the Malay language is not simply their mother tongue,but also forms part of their religious identity. In this sense, to be Malay is to be Muslim as the Malay language is inextricably linked with Islam and lslamic culture. This is one of the conspicuous differences between the Malay Muslim community in Patani and the rest of the Thai people, in terms ot' their language, traditions, religion, as well as raay of thinking. This article presents abroad discussion on the history of lslam in Patani. This discussion, which relies heaaily on local sources of information, also proaides an explanation of the aarious factors that haae influenced the
formation of the Patani Muslim community's culture, including social, economic and political elements.
I37
Studia Islamika.Vot. 10.No. 2.2003
138
A. GhaniYa'kub
in the Patani region coincided with the beginning of the Islamization of Southeast Asia,initiatedby Arab traders during the seaenth century. As utas the case throughout most of the Malay world, Islamwas relatiaely easily acceptedby the Patani community, owinglargely to the influence of the sultan oaer his people. Patani remained under Islamic rule until the second half of the eighteenth century, when the The arriaal of Islam
region feII under the control of the Buddhist kingdom of Siam (Thailand). Since this time, Muslims liaing in Patani and the other three proainces
haae often come into conflict znith the Thai goaernment, owing to the fact that a number of the goaernment's policies were seen to marginalize Muslims, who are culturally aery different to
in southern Thailand,
other Thais. For example, znhen the Thai goaernment released a policy to restructure and standsrdise the education system, the Patani community rejected this
fact this policy u)ns apparently based on rational reasons such as to unite the interests of all religious and ethnic Sroups. Rather, the Muslim community in Patani saw this policy as an attempt by the Thai goaernment to replace the traditional education systeminplace in Muslim boarding schools in Patani with a modern educntion system. policy, despite
the
This article suggests that the resistance from this Sroup of Malay Muslims should be understood as a small part of the long-standing tension and conflict between the Thni goaernment nnd the Malay Muslim minority. The Thai goaernment hns for a long time "urged" the Malay Muslims in these four southern proainces, pnrticulnrly those in Patani, to "become Thnis" in terms of their character and identity. Such efforts by the goaernment include secularizntion of the education in Muslim bonrding schools, nnd spreading the use of Thai while at the snme time restricting the use of the Malay language. Howeaer, the Muslim community in Patani belieae that policies such ns these are part of a hegemonic effort to replace their Mnlay and Islamic culture with a Buddhist Thai culture.
Studia Islamiks, VoI. 10, No. 2,2003
A. GhaniYa'qub
Al-IslAm wa al-FatAniyyOn fi TAylAnd: TahaddiyAt al-MAdi wa Tatallu'At al-Mustaqbal
Ab s traksi : S e c ar a his t o r is, w ilay ah P at ani s ej ak arn aI t eI ah m emiliki ket er kaitan dengan dunia Melayu, baik dalam bidang sosial, politik, perdagangan, maupun kesusastraan dan budaya. Patani, yang merupakan salah satu dari empat proainsi paling selatan di Thailsnd selain Yala, Narathiw at,
dan S atun,
p er n
ah menj a di s alah s atu
p us
at keb u day aan I sI am,
dan-
dalam konteks dunia Muslim Melayu-bahkan pernah dijuluki sebagai "the cradle of Islam". Patani, yang secara geografis terletak di pesisir Timur wilayah ThaiIand Selatan ini, sebelumnya pernah menjadi salah satu pusat keraiaan Melayu, dan hingga kini, sisa-sisa kejayaannya tersebut masih tampak, terutama karena komunitas Muslim Melayu di Patani masih mensgunaknn bahasa Melayu dalam kehidupan sehari-hari merekn. P enggunaan bahasa Melayu ini tampaknya bukan karena mereka tidak menguasai bahasa Thai, tetapi lebih merupakan upaya perumusan identitas etnis dan agama, knrena bagi mereka, bahasa Melayu tidak sekedar berfungsi sebagai bahasa ibu (rnother tongue) belaka, Iebih dari itu, bahasa Melayu adalah juga identitas keberagamaan. Dalam hal ini, menjadi Melayu berarti menjadi seorang Muslim, karena bahasa Melayu sangat erat terknit dengan Islam dan berbagai utarisan budayanya, Inilah, antara lain, yang membedaknn secara mencolok Muslim Melayu-Patani dengan komunitas Thai lainnya, baik dalam hal bahasa, adat istiadat, ngama, maupun pola
pikir mereka. Artikel ini mengemukakan pembahasan panjang lebar berkaitan dengan sejarah Islam di Patani. Pembahasan, yang banyak menggunakan 139
Studia Islamika, Vol. 70, No. 2, 2003
a '1,40
A. Ghani Ya'qub
sumb er-sumber loknl ini, j uga ffiencakup
p
tentang berbagai f aktor Tnasyaraknt Muslim Pn-
enj elnsan
yang turut mempengnruhi pembentukan kultur tani, seperti faktor sosial, ekonomi, budaya, dan politik. Dijelaskan bahwa kedatangan lslam ke znilayah Patani seiring dengan
awal proses Islamisasi di Nusantara pada abad ke-7 M melalui para sauda-
gar Arab. Seperti halnya yang terjadi di wilayah lain dunia Melayu, lslam tampaknya sedemikian mudsh diterima oleh masyarakat Pstani, dan tersebar secara efektif melalui para sultannya ynng berkuasa. Hingga beberapn periode, Patani berada dibawshkekuasaan Islam sampai pada paruh
kedua abad ke-1.8, ketika Patani akhirnya jatuh ke tangan kekuasaan penguasa Siam (Thailand) yang beragama Budha. Sejak saat itu, kaum Muslim di Patani, dan di tiga propinsi di Selatan
Thailand lainnya, seringkali dihadapkan pada konflik dengan pemerintah Thai, karena berbagai kebijakan pemerintah dianggap selalu menyudutkan keberadaan tnereka, yang secara kultural rnemang banynk memiliki p erb edann.B ahkan, ketika p emerintah Thail and meng eluarkan kebij aknn untuk mengatur dnn menyamakan sistem pendidikan pun, masyarakat Muslim Patani menolaknya, meskipun kebijakan tersebut konon didasarkan pada alasan-alasan yang rasional, seperti untuk mempersatukan ke'
pentingan setiap kelompok agama dan etnis yang ada. Dalam hal ini, masyarakat Muslim Patani menganggap bahwa kebiiaknn tersebut dianggap sebagai upayn pemerintah Thailand untuk menggnnti sistem pendid' iknn tradisional yang berlnku di pondok-pondok di Melayu-Patani, dan men g g antiny a den g an sist em
p en
di
dikan
m
o
d er
n.
Artikel ini mengisynratkan bahwa resistensi dari kelompok Muslim Melayu ini tampaknya harus dipahnmi sebagai bagian kecil snja dari ketegangan dan tarik menqrik antara Pemerintah Thailand dengan kelompok minoritas Muslim Melayu memang telah loma terjadi. Di satu sisi, pihak Pemerintsh Thai telah lama ingin "mengajak" Muslim Melayu di empat Proainsi yang menjadi basis komunitasnya, khususnya di Patani, untuk "menjadi orang Thai" , dengan segala atribut
dan identitasnya. llpaya pemerintah
ini diwujudkan melalui
beberapa
bentuk, seperti sekularisasi pendidikan di pondok-pondok, penyebaran dan sosinlisasi bnhasa Thai, pengurangfrn Penggunnan bahasa Melayu, dan
Lain-lain.
Di
sisi lain, masyarakat Muslim Pstani menganSSap bahwa berbagai kebijakan pemerintah Thailand tersebut merupakan bagian dari upaya
pemerintah Thai untuk menghegemoni, dan bahkan mengganti kultur mereka, yang Melayu dan Islam dengan kultur Thai yang Budhis' Studia lslamika, Vol. 1-0, No. 2,2003
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154
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I trust that the trouble my
and agrevances which are being imposed on
your excellency to be so harrasing and underable that the peace and well-being of the state are endangered, and also that it will be seen that my application for the invitation and good offices of great Britain, has good grounds on which it is founded, and on which such great Britain some other of the great Powers application can be made people
will
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either Europeans or others."^
Studia Islemika, VoI. 10, No.2,2003
Al-lsl6m wa al-Fa{ilniyyfin
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I Al-lsl6m taa al-Fatiniyyfin
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