It is argued that there was much anthropological and archaeological evidence that influenced the early reproduction of Islamic thought in Southeast Asia. As an Acehnese who witnessed the implementation of Islamic law in the province (Bustamam-Ahmad, 2009), I saw the conflict between three versions of nationalism: Islam, Indonesia, and Aceh (Otto Syamsuddin, 2013). See also (Aspinnall, 2009) (Aspinnall, 2007). It can be said with certainty that the reproduction of Islamic thought in Nusantara began with the history of the Acehnese intellectual (Azra, 2004b).
Moreover, the history of Islamic literature in Aceh can also be found in many Jawi manuscripts and hikayat (Iskandar, 2001). This is important as the foundation of Islamic thought must be clear in the root system of the cosmology of Muslim life. It is believed that this system was a clear explanation of the history of Islamic conversion in Nusantara.
According to Azyumardi Azra: "The Indian Ocean region plays an important role in networks of the "ulama in the seventeenth and eighteenth centuries. The literary networks can be traced to the spread of Islamic thought among religious thinkers. Many have said that the problem of wujudiyah is one of the best lessons learned about the reconstruction of Islamic thought.
The tradition of Orientalism can be said to have become widespread in reconstructing Islamic thought in Southeast Asia.
Cosmological Life of Muslim Society
It is not surprising when Osman Bakar claims that "Malay-Indonesian Islam showed not only the importance and importance of diversity and pluralism within the unity of Islam, but also the way in which American Islam can significantly influence the Muslim world" (Bakar, 2003: 22). . This can also be found in some studies such as Charles Taylor on Hegel (Taylor, 1975), Henry Corbin on Ibn Arabi (Corbin, 1969) and Syed Naquib al-Attas on Hamzah Fansuri (Al-Attas, 1970). I classified these five types of political foundations by looking for the spiritual religious and cosmological life in Indonesia that affects the establishment of Muslim identity in Indonesia (Bustamam-Ahmad, 2017c: . 215).
Before the arrival of Islam in Nusantara, the spirit of HJB spread throughout the islands, especially in Sumatra and Java. It can be said that the HBJ was a template for any religions that arrived in Nusantara, especially for Islam and Christianity. There are two words to describe becoming Muslim in the process of Islamization: salin (exchange) and masuk (embrace).
This process of conversion can be found in the history of Islamization in Sumatra (Naquib al-Attas, 2011). This means that there is a strong spirit in Indonesia that no Islam can change. The influence of categories, the identity of politics in Indonesia still understood as Aliran politics, which is influenced by Islamo-Javanese (Ibrahim, Siddique and Hussain, 1986).
But the tension does not end there, as some creative tension can still be found in the political environment. This process seems to be found in Sumatra where there is an ethic group viz. It can be said that the history of Christianity in Indonesia is more likely the story of the creation of a buffer zone by the Dutch during the colonial period (Aritonang & Steenbrink, 2008).
This can be deduced from the history of Muhammadiyad as a creative response to Christianization in Java (Shihab, 1998). This spirit can only be found in Java-Bali Island, especially Sumatra Island. By examining five categories of concept and power, I would argue that the contestation of political identities in Indonesia always involves the basis of binary conflicts within Muslims and also with non-Muslims.
Religious Contestation in Political Landscape
After they won the local elections in Jakarta, there was a binary conflict between Muslims and non-Muslims in Indonesia. However, Azharite alumni played an important role in the old and new order eras in Indonesia (Abaza, 2003) (Abaza, 1999). The main concern of his presence is his influence on the Muslim group, as he did during the local elections in Jakarta, in which Basuki did not win the election due to the fact that he is a non-Muslim, and the "al-Maidah case." Rizieq could combine the sentiments of non-Muslim and communist issue for the next election in 2019.
The first is "The Chinese are Coming". The issue of Chinese in Indonesia is unlikely to be related to religious identity. The situation becomes more heated when some of the Chinese workers in Indonesia, who were once seen as a national threat in terms of security issues. Ariel Heryanto says that "Indonesia's New Order authoritarianism would not have existed or survived as much without the magical power of the discursive specter of the 'communist threat'" (Heryanto.
Thus, they can go further by establishing Islamic nationalism to prevent the rise of communist power in Indonesia. In the past 3 years, many communist symbols can be seen in some provinces in Indonesia. As we have seen above, there are five phases of Islamic thought in Southeast Asia.
I would leave this matter to other writers to investigate the impact of the social sciences and humanities on the reproduction of Islamic thought in Southeast Asia. Muslims have tried to fix how to locate Islam in the national identity along with another spirit of identity in Indonesia. The intellectual impact of American Muslim scholars on the Muslim world, with special reference to Southeast Asia.
Contemporary Islamic Thought in Southeast Asia: "Islam Liberal," "Islam Hadhari," and "Islam Progresif." In Islamic Thought in Southeast Asia: New Interpretations and Movements (pp. 21-44). From Islamic Revival to Islamic Radicalism in Southeast Asia: A Study of Jama'ah Tabligh in Malaysia and Indonesia. Presented at Islam in Southeast Asia and China: Regional Faithlines and Faultlines the Global Ummah, Hong Kong: City University of Hong Kong.
