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The Influence Of Toward Bani: Study Of Religious Thought Of Muslim Champa, Viet Nam

Ismardi, Zulkifli, Kamiruddin, Afrizal Ahmad State Islamic University of Sultan Syarif Kasim Riau, [email protected]

Abstract: This article would like to traceabout: when is the emergence of Bani Islam, what is the teachings of Islam Bani,what is the influence of Hinduism toward Muslim worship of Bani Vietnamese, andwhat are the Vietnamese Muslim businesses in purifying/renewing their teachings. This article was conducted in NinhThuan Province, in 2017. The subject of the study were the figures of the Champa Muslim community (Bani and Cham Islam), then the worshipers of the two groups above. The object of this research was Hindu effect on Bani Islam.The population in this research were the Bani religious figures and Cham Islam/Sunni whose numbers could not be identified completely because they were spread in various regions. The analysis that the author used in this study was a Qualitative Descriptive analysis. This article concludes thatin Vietnam there are two Islamic groups namely Cham Islam and Early Cham (Cham Bani). The way to worship the Cham Bani group was influenced by Hinduism, which has become a tradition of Vietnamese society before the arrival of Islam. This happened due to the unfinished Islamization process.Cham Bani's way of worship is still going on nowadays, even though there have been purification efforts from various parties to improve the way they worship.

Keywords: Muslim Bani, Vietnamese Muslim, Hinduism.

Abstrak: Artikel ini ingin menelusuri: kapan munculnya Bani Islam, apa ajaran Islam Bani, apa pengaruh Hinduisme terhadap penyembahan Muslim Bani Vietnam, dan apa bisnis Muslim Vietnam dalam memurnikan / memperbarui ajaran mereka. Artikel ini dilakukan di Provinsi NinhThuan, Vietnam pada tahun 2017. Subjek penelitian ini adalah tokoh-tokoh komunitas Muslim Champa (Bani dan Cham Islam), kemudian para penyembah kedua kelompok di atas. Objek penelitian ini adalah pengaruh Hindu terhadap Islam Bani. Populasi dalam penelitian ini adalah tokoh agama Bani dan Cham Islam / Sunni yang jumlahnya tidak dapat diidentifikasi sepenuhnya karena tersebar di berbagai daerah. Analisis yang digunakan penulis dalam penelitian ini adalah analisis deskriptif kualitatif. Artikel ini menyimpulkan bahwa di Vietnam ada dua kelompok Islam yaitu Cham Islam dan Cham Awal (Cham Bani). Cara menyembah kelompok Cham Bani dipengaruhi oleh agama Hindu, yang telah menjadi tradisi masyarakat Vietnam sebelum kedatangan Islam. Hal ini terjadi karena proses Islamisasi yang belum selesai. Cara beribadah Cham Bani masih berlangsung hingga saat ini, walaupun telah ada upaya pemurnian dari berbagai pihak untuk memperbaiki cara mereka beribadah.

Kata Kunci: Muslim Bani, Muslim Vietnam, Hindu.

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Introduction Hai, Phan Rang, and regions, as Vietnam is a Buddhist country that has a well as the South, such as Chau Doc and Phan lot of history that was established 4 thousand Thiet.2 years ago and consists of more than 50 tribes, After Vietnam entered a new era and and each tribe has and speaks in their own open politics, Muslims also enjoyed the language, while Vietnamese is their official political change: both internally, in the form language. Hinduism, , of increasingly open religious activities and Taoism and Confucianism have a strong the recovery of the Muslim social position; as influence on Vietnamese civilized and well as externally, the relationship he has with religious life. According to the 1999 census, the international world, especially relations 80.8% of were not with Cham groups in and Islamic religious. Christianity was introduced by centers of , as well as Arab France and also by the American military Islamic funds. With the establishment of a presence even though it had little effect. study center and Islamic education in the city There were quite a number of Roman and of and the opening of Protestant Catholics among the Cao Dai and representative offices of friendly countries, Hoa Hao communities. The biggest Protestant the majority of which are Muslim, the Church is the Evangelical Church of Vietnam atmosphere in the city no longer reflects the and the Montagnard Evangelical Church. The atmosphere of “godless”.3 membership of Bani and is However, there are still a number of usually accredited to the Cham ethnic Muslims who remain in Vietnam even though minority, but there are also other followers of they are under pressure. As reported at that Islam in the southwest of Vietnam.1 The time, a number of mosques were closed by the Vietnamese government has been criticized socialist government. In 1985, the Vietnamese for religious violence. However, thanks to Muslim community, especially in Ho Chi recent improvements in religious freedom, the Minh City, began to diversify. They are not United States government no longer considers only native to Vietnam, but also come from a Vietnam as the Country of Particular Concern number of countries, such as Indonesia, (a country that interferes in certain fields). Malaysia, Pakistan, Yemen, Oman and North The Vietnamese Muslim community is Africa.4 usually divided into two categories. First, In the past, Cham people were followers immigrant Muslim communities are of Hinduism and had controlled central and developing in big cities, such as Ho Chi Minh southern parts of Vietnam for hundreds of (formerly Saigon), Tay Ninh, and AnGiang, years. Over time, they embraced Islam. The which borders Cambodia. They mostly consist of various countries and nations. 2Zulkifli, Islam Asia Tenggara, Peran Mayoritas Second, the Cham Muslim community, which dan Problematika Minoritas (Pekanbaru: Almujtahada Press, 2014), 109. Moeflich Hasbullah, Asia Tenggara, is the oldest local population and Muslim Konsentrasi Baru Kebangkitan Islam (Bandung: Fokus community that keeps the coastal plains of Media, 2003), 54. 3Interview with Chau Duy Khanh,23 March 2017. Central Vietnam, in Annam Lama, the Thun See also Abd. Rahman al-Ahmadi, Alam Melayu: Sejarah dan Kebudayaan Campa (Kuala Lumpur: 1Saifullah, Sejarah dan Kebudayaan Islam di Asia Kementerian Kebudayaan dan Pelancongan,1988). Tenggara (Yogyakarta: Pustaka Pelajaran, 2012), 183. 4 Abd Rahman Ahmadi, Alam Melayu. Ismardi (et al), The Influence Of Hinduism Toward Islam Bani... 3

Kingdom of Islamic Champa which became 1. The first group, is Muslim Cham, the first Islamic State in Southeast Asia. which is the majority group. Remnants of the kingdom still exist in central 2. The second group, are Muslims who and southern Vietnam.5 come from diverse tribes, they are When Vietnam became a French colony, Muslim traders who come from the Islamic began to have a strong diverse countries and then marry from influence on the Cham, and many mosques the children of the country, such as and madrassas were erected in the South. Arab, , Indonesia, Malaysia and Since that time, Malay scholars began giving Pakistan, and their number is the sermons in mosques in the Malay language, largest group of the total number of and began to learn from many madrassas Muslims. established by Malay Cham people.6 3. The third group, are Muslims who According to Ngoc Robin, in Ho Chi come from native Vietnamese and Minh City an Islamic Foundation has been they are Vietnamese who enter after established since 1991. While in An Gian, a interacting with Muslim traders and province on the border with Cambodia, communication well, such as Tan Buu similar Muslim organizations have been village in the part of Tan An city, both formed since 2004. Islamic organizations and with the entry of residents into Islam foundations have relations with the state or their convert to Islam through Islamic countries and international Islamic marriage. organizations, especially to get educational opportunities through scholarships for young Object of Research Vietnamese Muslims. Among the countries Considering the issues relating to the title that accommodate Vietnamese Islamic above are very broad, we limit the problem of students are Malaysia, Indonesia, Saudi research to only Sunni Muslims and Bani Arabia, Libya and Egypt. In addition to Muslims in Champa ethnic NinhThuan religious schools, they also study at public Province of Vietnam ; universities or universities.7 1. How is the teachings of Islam Bani?

These are those who need the help of 2. How are Hindu and cultural influences international Islamic countries and on Bani Islam? organizations to work in the field of da'wah, 3. What is the response of the Muslim such as being mosque and mubaligh priests, Bani to the Purification of Islamic who of course need to earn income to support teachings? their families. Classical groups of Muslims in The term Bani comes from which Vietnam are divided into 3 groups, namely: means child. Muslim Bani believes he is a descendant of the Prophet Muhammad. Through the Shiites who spread Islam for the first time in the Vietnamese region. 5Ismail Hussein, dkk, Tamadun Melayu (Kuala Lumpur: Dewan Pustaka dan Budaya Kementrian Vietnamese Muslims are grouped into Pendidikan Malaysia, 1995), 98. two groups, namely: Islamic Cham, Early 6 Abdul Karim,Kerajaan Campa (Jakarta: PN Cham (Cham Bani). Where each group has a Balai Pustaka, 1981), 46. 7Interview with Ngoc Robin, Vietnam, March 9, unique touch of local culture in its various 2017.

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rituals. For example, the Cham Awal (Cham time in two inscriptions, one of Bani) ethnic group does not pray five times a which dates from 658 AD found in the central day like Muslims in general, but one time is part of Vietnam. And another one was found the Friday prayer. Besides that in the month in 668 AD in Cambodia. This daughter of of Ramawan (Ramadan for Cham Islam) they Champa was married to the king of are not fasting, only priests (people in the MajapahitBrawijaya V, whose tomb can still family) fast to represent him. They have a be found in , Mojokerto, East . mixed Islamic tradition with the original Cham (Hindu) traditions inherited from their Islamic Teachings of Bani ancestors. Yes, it is a bit like Kejawen a. Trust in God and Prophet Muhammad (Javanism), although it’s not exactly the For some Cham people in NinhThuan, same. Cam Bani's belief was mixed with Hinduism and Animism. They did alms to the earth god The arrival of Islam in Champa was proven by the presence of two Sufi when harvested, they asked for rain by prayed 8 inscriptions found in Phanrng (). in the rocky hills around NinhThuan. The The inscription dates from 1039, and the other Cham Bani Malay community still appears to is dated 1035-1039 AD, which proves that be influenced by animism, dynamism and Muslims have come and settled in Champa paganism. This is due to the following since the mid-. From the two reasons:

Kufi inscriptions mentioned above, both were 1. They believe in God recognised“Po written by and originated from Shiites the Allah [Po Alwah, Po Aluah / Po author was a Parsi (Islam Farsi), one of which Luah].” was written by Abu Kamil, who had the same 2. They believe in Muhammad as a goal as Persians and Iraqis coming to Champa recognisable Prophet "Po Muhammad, allegedly to seek wealth. Islam in the Po Prophet or Po Bi. Panduranga region calls itself Cham Bani 3. They recognized the companions of understands the Arabic “Bani” meaning child the Prophet like Abu Bakr, ‘Umar,‘ or descendant, most of the employees are able Uthman and ‘Ali who were mentioned to understand Arabic and have copies of the as “Pi Abu Bakr, Pi ‘Ummarkal, Pi Qur’an. Uthman and Pi Ali [Po Ali / Po Li].” Champa is the name of ethnic sabuah 4. They held to the words and deeds of which according to Chinese literature the Imam recognised by “Mum” who originates from a country called Lin-Yi are considered to be the chairman and (which appeared at 192 AD), located in the resolver of all their problems. If the central part of present-day Vietnam, between word “Mum” is followed and obeyed. the Gate of Annam (Hoanh Son) in ultra and “Mum” was also considered to have the southern Donnai river. Lin-Yi residents great power in their circles, and has said in the of the special features because he saw held Austronesian family. From the beginning Lin- the scriptures, which was knew in the Yi was a country that was subject to China Cham Bani circles and other than as and paid tribute to China. The name “Champa” is mentioned and used for the first 8Interview with Robin and Hasan,Vietnam, 21 September 2017. Ismardi (et al), The Influence Of Hinduism Toward Islam Bani... 5

“Qur’en.” (Interview with “Mum” from the surah al-ikhlas, al-fatihah and Cham Bani on Mac 2010 at Phan others.11 Rhan, Vietnam).9 Field studies conducted at these locations According to Shine Toshihiko, there were show that the book said "Qur'en" is actually Cham groups who worshipped Ali and called not a book of al-Qur'an or like the Qur'an him “Ali Nabi.” It was said “The Islamic which is commonly found everywhere in the theory of the Cham may be belong to Shi’ite Islamic world. This book was said to be found (Shia Ali).” However, what is most interested only in Vietnam, and its numbers are very is Durrand’s description of an “interesting limited to included several fruits, matched he manuscript” found in a Cham village called number of the TankhMukhi mosque in the PaleiTanrang, (Central Vietnam, Phanrang), region. where he translated into French the way the The analysis and spread of the book Cham localised Islamic terms like Po Uwlwah shows that it contains two parts, namely that (Allah), Po Adam (Adam), Patriarch Maryam some surahs in the Qur'an followed by (Princess Mary) and Nobi Mohammat syarahan and their interpretations in the old (Prophet Muhammad). Durrand concluded language are recognized by the Sanskrit that such materials explain the processes of Cham. Only Mum [Imam] and certain people Islamic integration into the local cosmology should be able to maintain, and also explained Cham. their meaning and intentions. b. Reciting Short Suras of the Qur’an According to BhaTrungPhu, the verses of Hasan revealed that they taught to read the Qur’an passed down by Imam through and write short verses from the Qur'an at Cam generations through family representatives Bani Mosque, such as sura al-fatihah. Short called “Acar.” Furthermore, he explained that letters wrote and taught from generation to each family chooses one or two family generation. The explanation of the contents of members (or even three people) to represent the letter was even delivered orally by the them and preserve religious activities such as teachers. 10 marriage activities, corpses, and so on. The The Qur’an, which is read by Cham envoy is known as “Pick.” Their job was to Muslims, is also different from the Quran. wrote the Qur’an (their version), carry out Their Qur’an is only a 20-page-old ancient various religious activities, and preserved Cham handwriting manuscript. Their Qur'anic their traditions (madhab). The religious strains are not clear, but even though they leaders of the Islamic Bani showed family may still be heard as if the verses are common members to be able to wrote the verses of the

9Dharma Po, Gérard Moussay, and Abdul Karim, Akayet Dowa Mano= Hikayat Dowa Mano, Koleksi Manuskrip Melayu Campa= Collection Des 11Mohd Ali bin Mohd Yusuf, Pengajaran al- Manuscrits Cam. (Kuala Lumpur: Perpustakaan Qur’an Kepada Golongan Minority: Sorotan Negara Malaysia, 1998), 102. See also Abd. Rahman Pengalaman Masyarakat Islam Champa di Selatan al-Ahmadi, Alam Melayu, 57. Vietnam (Kuala Trengganu: Fakulti Pengajian 10 Interview with Hasan, Vietnam, 20 September Kontemporiri Islam UniversitiDarul Iman Malaysia, 2017. 2014), 5.

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Qur’an, even though they did not understand religion of Bani Islam, wrote al-Qur'an and their meaning.12 forms of religious rituals. Through Imam, one can understand the Qur'an and all the c. Imamah (leadership) in the Cham Bani teachings of Islam. He was chosen from and Tradition by 40 figures (priests) known as MömPah Cam Bani has a complex religious system (Mö 40) or 40 priests. This election was (Imamah), namely; Acar, Madin -madintan, carried out through strict rules, tested his Imöm- Imömtan and Gruø. As explained knowledge of moral (teachings) and al-Qur'an earlier that each family chooses one or two in detail, and was accepted by other religious family members (or even three people) to figures. represent them and preserve religious PoâGruø in an area was appointed and activities such as marriage activities, corpses, crowned only one or two days in a year and so on. The envoy is known as “Pick.” witnessed by other Priests and PoâGruø. When the envoys were appointed as PoâGruø was people who was chosen by the Pickers, they must obey religious rules. If community to led them in mosques or private they broke, they will be punished (heavy or houses, and help them in solved religious and light) by others. They reasoned that it was a social problems. punishment from Allah (Po Auloah). The At each mosque (Thang Gik), the Pickers or Char were newly appointed people community chooses Imöm, Din, Tip, Möm to preserved religious rules, the first person for three years. Their job was to communicate and lead weekly congregational prayers and the various views and policies of PoâGruø to other important services. They consist of four followers of Islam Bani. Cam Bani’s levels, namely; Plural, talavi, poâ sit, po leadership system above was similar to the prong. (They were divided to 4 grades: tariqat system. Murshid, Caliph, and khadam. Jamak, Talavi, Poâ sit, Poâ prong). The Imam became the representative of the Whereas “Madin”—“Madintan” was a Teacher, as the Caliph became the person who follows various religious representative of the murshid. When a activities and traditions, and taught the Qur’an Murshid dies, his successor was chosen from to children. “Madin” or “Madintan”: was the the existing caliphs. The role of the Pickle one who chairs ceremonies and rites, and was carried out by Khadam. Mursyid can taught the Qur’an."Khotip" or "Tip" is the appoint the caliph to led religious activities organiser of prayer activities once a week at for a region (leading the Suluk Surau). the mosque (Friday prayer). His task was to In some SulukSurau adjacent to mosques, carry out religious rituals in mosques and five daily prayers held in mosques, and even suras (private houses), and explained the Friday prayers did not held in the SulukSurau. doctrines and teachings of Islam. To perform Friday prayers at the mosque, is “Imöm” or “Möm” was a senior (old) and appointed an Imam, preacher and muezzin. has carried out Islamic teachings for at least Ustadz teach the Qur’an for children. The role 15 years. He was the one who taught the of the cleric was carried out by Madin- 13 Madintan in the Islamic community of Bani. 12Bha Trang Phu, Bani Cham Islam in Vietnam at the Margins: The Muslim of Indonesia, (Kyoto : CIAS Kyoto University, 2008), 25. 13Bha Trang Phu, Bani Cham Islam, 25. Ismardi (et al), The Influence Of Hinduism Toward Islam Bani... 7

In some mosques in Indonesia, the (Islamic teachings), every family must send murshid also acted as Imam and Khatib. family representatives. This is as explained by However, in some mosques it is not the case. BhaTrungPhu; Because of the limitations of murshid, the Pick up replaces other family members to murshid is only a teacher in the activities of carried out obligations to God and maintain the suluk surau, such as teaching kaifiat dhikr their traditional activities such as in marriage, and the tariqat traditions only. organising bodies and so on. More specifically, his duty as a messenger of family d. Pilgrimage and Praying in the Grave members goes from life in the world and so Three days before Ramadan, Cham Bani on (hereafter). Cam Bani's teachings are not will perform several ceremonies and visit the found in other orthodox (traditional) Islamic graves of the ancestors. This grave pilgrimage practices. was led by Acar or Imam. There is prayer for In fact, religious leader Cam Bani did not those who have died. The note is their understand this activity. In addition, what is tradition of lied face down in the grave. This interested from Bani Islam is that when other tradition was clearly not found in various Muslim orthodox believe the mosque is a other Muslim communities. place for followers to pray five times a day The tradition of grave armour before and it’s useful for religious and political entering Ramadan is a tradition of Muslims in centres, they open their mosques only on Southeast Asia or the Malay community in Fridays, during Ramadan and other important general. Even the grave pilgrimage was also activities . The good that is demanded by carried out after the fast of Ramadan. orthodox Islam as a principle belief is e. Shalat replaced by fidyah (substitute rice) by Cam According to Robin, Hasan and other Bani. Islamic religious leaders and family respondents, “Cam Bani followers didn’t pray members in the month of Ramadan provided five times a day, they only establish Friday rice (food) as a substitute for the marabout 15 prayers.”14 It does not even work on the five (Acar) from their families. pillars of Islam as is known in the Islamic f. Ramadan fasting world, namely; say the shahada, five daily Robin explained that Cham Bani called prayers and establish Friday prayers at the Ramadan as “Ramuwan” which took place at Mosque, pay zakat, fasting and perform the almost the same time as Ramadan. Three days pilgrimage to Mecca. This is also expressed before Ramadan, Cham Bani will perform by BhaTrungPhu; several ceremonies and visit the graves of the Almost all followers of Islam Bani did ancestors. The pickers carried out bathing. not carried out their obligations, because they The Cham community in southwestern believe that religious problems can only be Vietnam has an Islamic calendar created by carried out by Acar. The Pickers represent Haji Isahat which takes holidays according to followers of Islam, Bani, to do their duty to the syamsiah calendar. They know when the Allah. Therefore, to carried out obligations fasting month begins and ends. In general, the month of Ramadan is considered a very

14Interview with Robin and Hasan,Vietnam, 23 of September 2017. 15BhaTrungPhu,Bani Cham Islam, 25.

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important month. Cham people always stop followers adopt a vegetarian diet. The suluk all their activities during the day and Cam ritual (amaliah) can be done for 10 days, Bani followers returned to the normal life twenty days or 30 days during the month of when the sunset. Ramadan. But for the people of Cam Bani in Phan Bathing tradition to welcome the month Rang (Pa Rang) and in Phan Ri (Pa Rik), of Ramadan is a common tradition carried out Ramadan is not a fasting month for everyone. by Muslims in Southeast Asia. This bath was This month is only a month of training for called a bath of repentance or also known as new religious leaders (New Pickles), the balimaubakasai. Another tradition that has month preparing for death for God, and always been the agenda of Muslims in purification. During this month, young Southeast Asia is the tradition of grave religious leaders came to the mosque to pilgrimage.16 participate in various activities. Their family must deliver two sacrificial trays (alms food); The Influence of Buddhism and Hinduism one complete dish in the tray and one steamed TowardChampa Muslim sticky rice (nasi lemak), sweets in another The VIII century was the peak of the tray or a suitable container for it, and fruit kingdom of Champa, which was marked by cakes. Their families scattered food and fruit regional authority and the progress of its for him. On the morning of Ramadan, on the civilization. During this time, Campa was a 15th day of Qomariah and in the afternoon, communion kingdom consisting of the followers of Cam Bani must take him to the national kingdom: Indrapura, Amarawati, mosque. They believe that sacrifice is to show , Kauthara and Pandurangi which each their sincerity to God. Mosques during the had an autonomous government with the first month of Ramadan are central to religious lady of Indrapura (Quang Nam now). The activities, especially at night. The new Pickers Kingdom of Champa has links with will implement a vegetarian diet (not eating neighboring kingdoms, with China and meat) and do all their activities in the mosque Vietnam in the North, Cambodia in the West, during the month of Ramadan. and the Archipelago in the South. However, it is noted that BhaTrungPhu’s The religious teachings adopted by the analysis which equates the Cam Bani tradition Champa people in the VIII and IX centuries with the Brahmanism tradition should be were Mahayana Buddhism, which penetrated studied further. First, Cham Bani offered all Champa through sami (Buddhist Priests) who that to Allah, while Brahmanism offered his came from China. The relation with the sacrifice to the gods. Second, this sacrifice is archipelago began when there was a massive carried out in the month of Ramadan, and piracy by the Javanese at the end of the eighth Brahmanism di not recognise the month of century. The relationship was established to Ramadan. According to researchers, this be better in the form of trade relations and 17 tradition is more similar to the tradition of friendship. suluk during the month of Ramadan among Tariqat followers in Indonesia, even Southeast Asia. Not a special tradition of the 16BhaTrungPhu,Bani Cham Islam, 25. Champa community. During suluk, tariqat 17 Interview with Zakaria, Vietnam, 21 of September 2017. Ismardi (et al), The Influence Of Hinduism Toward Islam Bani... 9

In the IX century, there was a shift in Based on Rei Nakamura’s thesis above, Champa orientation from China. From this then identified Cam Bani with Hinduism is time on Champa culture included social not right. That there is Hindu influenced in religious systems and so on, influenced by their tradition is an indisputable fact. Even Indian culture and Hinduism and Buddhism. according to its history, Cam Bani used to be When the researchers visited the Champ a rival of among the Cham (Balamon) Culture Museum in NinhThuan, there was an tribe. The assimilation of both occurs through impression of Hindu influenced on Cham marriage. Furthermore, Rei Nakamura stated; people. The shape of the temple on the Cham In the past, marriage between Bani and king's tomb is a (similar to Balamon was strictly prohibited. Now Hindu temples in Indonesia) with special marriage between the two is permissible, even characteristics, among others; made of red though it's not too tolerant. Since Balamon brick. Their traditions were mixed. They use and Bani lived in separate areas and did not similar traditional clothing. share in daily life, they did not know in detail Rei Nakamura18 explained; The Champa the teachings and traditions of each party. community living in consists There is a legend that explains that there of two ethnic groups; first, Balamon was was no kingdom in Champa. Campa people influenced by Hindus. The people of Balamon always engage in conflict with each other to knew the taboos of eating meat, worshipped a seize power. Then God shows to the Champa god known as Po Yang, they worshipped their people who was at war and God watches over ancestors (Raja Champa) in the temple which them. He goes down to earth to stop their was built before the 16th century, they also internal conflicts. God gives teachings to cremated his followers who died. They are led reconcile them, they must be divided in two by “religious leaders” called Hallau Tamunay and He gives both special teachings. The Ahier. Second, Cam Bani was influenced by Balamon group was made into a male Islam. Every Bani village has a mosque where customary family and the Bani group was worship of Po Alwah (Allah). They believe made into a female customary family. the ban on eating pork. The differences Rei Nakamura continued that in the between the two groups were also legend the Balamon and Bani groups made strengthened by the fact that the Balamon rules to create peace for the people of religious leaders were symbolized by men and Champa. In the legends the division of religious leaders of Bani symbolized by Balamon and Bani was created in order to women. While religious leaders Balamon brought peace to society then. long bags are yellow to protect vital tools. When they passed away, they were buried. The History of Religion and Other Cultures They were led by “religious leaders” called that Effect Champa HallauTamunayAwar a. Shia Zaidiyah Influence (Bani Buwaihi) Against Champa The arrival of Islam in Champa was 18Rei Nakamura, Ethnicity of The Camp in proven by the presence of two Kufi Vietnam, unpublished paper on Seminar “Historical inscriptions found in Phanrang (Panduranga). Relation Between Indonesia and Malay World” 20-21 Oktober 2009 at University of Malaya, Kuala Lumpur, The inscription dates from 1039, and the other (2010), 74-76.

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is dated 1035-1039 AD, which proves that As a consequence of the agreement, the Muslims had come and settled in Champa Abbasid Daulat still continued its since the mid-10th century. Relations between administration, but without broad powers. Chanpa and Islam exist around 1000-1036M. Among the Abbasid Caliphs in the Bani King Champa went to Makkah for Buwaihi era as amir umara were al-Mustakhfi approximately 37 years and returned to (333-334 H), Al-Muti' (334-363 H), At-Ta'tie Champa. (363-381 H), Al-Qadir (381-422 H), and Al- From the two Kufi inscriptions Qa'im (422-467 AH). Their power is limited mentioned above, both were written by and to the fields of religion and culture such as originated from the Shiites, the author was a appointing judges, muftis, priests and Persian, one of which was written by Abu preachers.20 Kamil, who had the same goal as Persians and Based on the explanation above, it is Iraqis coming to Champa allegedly to trade. stated that Cam Bani adheres to Shia is not Islam in the Panduranga region calls itself right. Even though the inscription above Cham Bani understands the Arabic “Bani” shows that Islamic figures who came to meaning child or descendant, most of the Champa came from Baghdad or Iran. Because employees are able to understand Arabic and these two regions are controlled by Bani have copies of the Qur'an. Abbas (Sunni ruler).21 The departure of Raja Judging from the chronology of Islamic Champa to Makkah, who until now is still a history, the writing of this inscription took Sunni, can also refuted the above thesis. In place in the Bani Buwaihi era (334-447H / addition, there is no Shia tradition in the 945-1055M) ruled in Baghdad (Daulat Bani Champa community, such as; Memorial Day Abbas). Banu Buwaihi are known as Zaidiah of mourning on the 10th of Muharam for the Shiite supporters. But Bani Abbas remains a death of Husayn at Karbala and the day of the supporter of the Sunni. The Bani Buwaihi celebration of Ghadir Kum.22 (Ahmad ibn Buwaihi) were invited to Baghdad in 334 H / 945 AD to release the b. The Effect of "WaliSongo" in Indonesia on influenced of the Turks and Mamalik from the Champa (Sunni) Muslims Abbasid dynasty which had been going on Chermin was state at that time. since 232H/874M. The Turks and Mamalik as Sayyid Ali Nurul Alam, the son of Jumadil amir-amir umara are considered to have failed Kubro who served as a patih under in running the government. The Caliph al- coordination with Mahapatih Gajah Mada. Mukhtafi entered into an agreement to His son then continued the position of King recognised the descendants of Bani Buwaihi Champa in 1471-1478, his name was Sultan as sultans and conversely the Banu Buwaihi Maulana Sharif Abdullah Mahmud also recognised the position of Caliph.19 Umdatuddin alias Wan Bo Tri Tri. He gave

19Ahmad Syalabi, Sejarah dan Kebudayaan Islam 20Syalabi, Sejarah dan Kebudayaan Islam, 327. (Jakarta: al-Husna al-Zikra, 1997), 327. See also Philip 21 Nina M. Armando, Ensiklopedi Islam (Jakarta: Taylor,Cham Muslims of the : Place and Ichtiar Van Hoeve, 2005), 52. See also Sharma, J. C., Mobility in the Cosmopolitan Periphery, Southeast Hindu Temples in Vietnam (New Delhi: The Offsetters Asia (Honolulu: Asian Studies Association of Publication Division, 1997), 50. Australia, In association with University of Hawaii 22Yusuf Isy, Dinasti Abbasiyah (Jakarta: Al- Press, 2007), 76. Kautsar, 2007), 203. Ismardi (et al), The Influence Of Hinduism Toward Islam Bani... 11

birth to a child named Syarif Hidayatullah This caused the descendants of Champa and who later became SunanGunungJati. Before Chermin to be entitled to the throne of each that, another JumadilKubro child, Ibrahim other. When Jiddah, the capital of Chermin Zainuddin Al Akbar As-Samarqandiy alias was overrun by Siam in 1467, the Chermin Ibrahim Asmoro, married the daughter of Royal family moved all to Champa. Raja Champa named Candra Wulan. Sunan Historical data also shows that the Ampel was born in Champa, he is in the number of adherents of Islam increased in lineage is an uncle against SunanGunungJati. Champa, when the Malacca sultan expanded The daughter of Champa was married to his power in 1471 after the kingdom of the king of MajapahitBrawijaya V, whose Champa was destroyed. However, Islam did tomb can still be found in Trowulan, not spread widely among the Vietnamese Mojokerto, . SlametMuljana wrote a population until the mid-17th century. In the book entitled “The collapse of the Hindu- 20th century, Malaysia had a great influenced Javanese kingdom and the emergence of on Vietnamese Muslims. More and more Islamic countries in the archipelago,” religious literature was imported from referring to the Babad Tanah Jawi/Serat Malaysia. In fact, a number of scholars were Kanda, the daughter of Champa who married brought in from Malaysia. They give sermons Raja Majapahit Angkawijaya, named in mosques with the Malay language. At the Dwarawati until she gave birth to RetnaAyu. same time, more and more Vietnamese Putri ChampaDwarawati died 1320 Years of Muslims are going to Malaysia to study Saka and was buried Islamically in Islam. Citrawulan (now Trowulan). Princess Campo Manguin's important work “The is a Muslim. He was believed to be able to Introduction of Islam to Champa” explains invited Prabu Brawijaya V to convert to Islam the importance of understanding the Cham after marrying him. Because, in Islamic Islamization process and the research on teachings, interfaith marriages were Cham Muslim communities that exist today. prohibited. More than just exploring various pre-colonial historical sources that mention Cham, c. The Effec of Melaka, Kelantan and Manguin reexamined such issues in relation (Sunni) Against Champa to new developments in Islamic studies in Champa has become an Islamic empire Southeast Asia. The article was written in since King Che Bo Nga was Islamized by 1979 and tries to understand the history of Sayyid Hussein Jumadil Kubro. His name Cham Islamization and its processes. was Sultan Zainal Abidin. Sultan Zainal Fortunately, this work has been completed Abidin came to power in 1360 and later died with works such as the work of Po Dharma in a war with the Viet people in 1390. entitled “Le Panduranga” (Campa) -1802 - Christopers Buyers through The Royal 1835, which is very important because it Ark website compiled a genealogy of the presents a Cham source which mentions the Kelantan Sultanate by summarizing 14 role of a Cham leader who came to history books. Through marital relations, the BinhThuan from Kelantan on in 1833, named Kingdom of Champa brothers with the “KatipSumat,” and gathered again the Cham Chermin Kingdom in Kelantan, Malaysia.

12 Ilmu Ushuluddin, Volume 5, Nomor 1, Januari 2018

and their supporters and rebelled against Religious Renewal and Conversion of the Vietnam. Cham Society Cham Sunni in Vietnam seems to be a d. Effec (Sunni) form of religious conversion from Cham Thurgood's book "From Ancient Cham Bani. If the theory of the arrival of Islam to and Modern Dialects" argues that there is a Vietnam came from Arabia, Malaysia and close relationship between Acehnese Indonesia could be accepted, then Cham Bani language and Cham language while quoting was originally a Sunni Muslim. In the course works that compare the similarities between of time, due to the pressure of the Vietnamese Aceh's epic poetry and Cham poems. government in the past who embraced Thurgood also mentions the Hinduism and Buddhism, Cham Bani's HikayatPotjuctMuhamat, an epic poem religiosity was influenced by both religions, written in the 17th century, and argues that especially Hinduism. The Cham Bani cultural the preparation of certain rhymes in the text assimilation with Cham Balamon is the was carried out in the early stages of Aceh's entrance to Hindu influence on Cham Bani. history at least 800 years ago. Thurgood, in a Since the Vietnamese government paper presented at the first International adopted a soft policy on Islam, the Cham Conference of Aceh and Indian Ocean Studies Bani people experienced renewal. Many da'is held in 2007, argues that two Cham-speaking arrived from Malaysia to Vietnam. Muslim migrants occurred in 982 AD with the fall of students from Vietnam from the Champa tribe Indrapura, the northern capital of Champa, spread to various countries in the Islamic and in 1471 M with the fall of the southern world, such as to Saudi Arabia, Egypt, 23 capital of Champa. Indonesia, Malaysia and others. Based on the explanation above, it can be For some Champa people the conversion concluded that Cam Bani is more influenced from Cham Bani to Sunni is considered as by Sunni Islam, both from Arabia, Malaysia Islam. Because they judge Cham Bani as an and Indonesia. Their limitations on access to infidel. The conversion of religion from Cham science and association with the Islamic Bani to Cham Sunni occurred after marriage, world become their religious systems and through education and so on. But for most traditions have various differences with Cham Bani, the change must be rejected. In another Sunni Muslims. Some of the other fact, they always report to the government, if Cham Bani traditions are strongly influenced there are outside da’wa activities against by local culture which was previously taken Sunni Muslims, especially in NinhThuan from Hindu and Buddhist traditions Province. (Acculturation).

23Graham Thurgood, From Ancient Cham to Modern Dialects (Honolulu: University of Hawai Press, 1999), 54-55. Ismardi (et al), The Influence Of Hinduism Toward Islam Bani... 13

Bibliography Nina M. Armando, Ensiklopedi Islam, Jakarta: Ictiar Van Hoeve, 2005. Abdul Karim, Kerajaan Campa, Jakarta: PN Philip Taylor, Cham Muslims of the Mekong Balai Pustaka, 1981. Delta: Place and Mobility in the Abd. Rahman al-Ahmadi. AlamMelayu: Cosmopolitan Periphery, Southeast Asia, Sejarah dan Kebudayaan Campa, Kuala [Nathan, Qld. Honolulu: Asian Studies Lumpur: Kementerian Kebudayaan dan Association of Australia; In association Pelancongan, 1988. with University of Hawaii Press, 2007. Alun Munslow, The Routledge Companion to Po, Dharma, Gérard Moussay, and Karim Historical Studies, London: New York: Abdul. Akayet Dowa Mano = Hikayat Routledge, 2000. Dowa Mano, Bha Trang Phu, Bani Cham Islam in Vietnam KoleksiManuskripMelayuCampa at the Margins; The Muslim af Indonesia, =Collection Des Manuscrits Cam. Kuala Kyoto: CIAS Kyoto University, 2008. Lumpur: Perpustakaan Negara Malaysia, Drakard, Jane. A Kingdom of Words: 1998. Language and Power in . Oxford Ramli Harun. Hikayat Raja Jeumpa, Jakarta: University Press, USA, 1999. Departemen Pendidikan dan Georges Maspero and Walter E. J. Tips, The Kebudayaan, Proyek Penerbitan Buku Champa Kingdom: The History of an Sastra Indonesia dan Daerah, 1988. Extinct Vietnamese Culture (Bangkok, Rei Nakamura, Ethnicity of The Camp in : White Lotus Press, 2002. Vietnam, dalam seminar on Historical Graham Thurgood, From Ancient Cham to Relation Between Indonesia and Malay Modern Dialects, Honolulu: University World pada 20-21 Oktober 2009 di of Hawai Press, 1999. University Malaya, Kuala Lumpur, 2010. Hussein, Ismail, dkk, Tamadun Melayu, Sharma, J. C. Hindu Temples in Vietnam. Kuala Lumpur: Dewan Pustaka dan New Delhi: The Offsetters, Publication Budaya Kementrian Pendidikan Division, 1997. Malaysia, 1995. Saifullah, Sejarah dan Kebudayaanislam di Moeflich Hasbullah, Asia Tenggara, Asia Tenggara, Yogyakarta: Pustaka Konsentrasi Baru Kebangkitan Islam, Pelajaran. 2012. Bandung: Fokus Media,2003. Syalabi, Sejarah dan Kebudayaan Islam, Terj. Mohd Ali bin Mohd Yusuf ,Pengajaran al- M. Labib Ahmad, Jakarta: al-Husna al- Qur’an kepadagolongan minority: Zikra, 1997. Sorotan Pengalaman Masyarakat Islam Thurgood, Graham. From Ancient Cham to Champa di Selatan Vietnam, Kuala Modern Dialects: Two Thousand Years of Trengganu: Fakulti Pengajian Language Contact and Change, Oceanic Kontemporiri Islam Universiti Darul Linguistics Special Publication. Iman Malaysia, 2014. Honolulu: University of Hawaii Press, Munshi Abd Allah ibn ‘Abd al-Kadir, 1999. Sedjarah Melaju, Djakarta: Penerbit Yusuf Isy, Dinasti Abbasiyah, terj. Arif Djambatan, 1952. Munandar, Jakarta: Al-Kautsar, 2007.

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Zulkifli, Islam Asia Tenggara, Peran Pekanbaru, Almujtahada Press, 2014. Mayoritas dan Problematika Minoritas,