ISLAMIC HEGEMONY IN FORMING RELIGIOUS ATTITUDES: STUDY OF MAJORITY AND MINORITY ISLAM IN SOUTHEAST ASIA

This article critically examines why the dualism of the Islamic model occurs in Southeast Asia. This article uses a historical approach with the literature method to identify how is the map of the distribution of majority and minority Islam in Southeast Asia, what causes the dualism of the Islamic model in Southeast Asia, and how the minority model occurs in the minority Islamic countries. The results show that Islamic syncretism in the archipelago is a logical consequence of the complicated process of struggling religious reflection. His entity also received many challenges from local Indigenous. The majority of Islam is largely determined by the success of harmonizing Islam with political, social and cultural conditions. On the other hand, poor harmonization with the rulers, military invasion, and colonialism cause Muslim minorities. Islamic minority models can be classified into three parts: First, Separatists, such as the Moro Philippines Muslim Separatist movement. Second, accommodating Pattani Muslims in Thailand and Singapore. Third, Genocide happened to Rohingya Muslims in Burma and Khmer Muslims in Cambodia. Furthermore, research on each minority model can be carried out further to enrich the treasures of Islamic studies in Southeast Asia.

2 Penulis menggunakan kata Nusantara karena dinilai lebih tepat dan representatif dengan merujuk kepada tiga negara mayoritas Islam di Asia Tenggara yaitu Malaysia, Indonesia dan Brunei Darussalam sebagai negara satu rumpun melayu. Lihat Didin Saepudin, Sejarah Peradaban Islam (Jakarta: UIN Jakarta Press, 2007), 192. 3 Azyumardi Azra, "Intelektual Muslim Baru Dan Kajian Islam," Studia Islamika 1, no. 19 (2012) http://journal.uinjkt.ac.id/index.php/studiaislamika/article/view/373/769. spread of Islam in the archipelago is spread peacefully (penetration pacifique). 4 However, based on the peaceful spread of Islam, there is a logical consequence that Islam in Southeast Asia has a distinctive character and character that is slightly different or even very different from Islam in its place of origin (the Middle East): that Islam in Southeast Asia is more lenient, docile, accommodating, and tolerance for local culture. The complexity of Islam in Southeast Asia has also made Islamic studies complicated. It has gone through quite a long debate; even the complexity has continued to this day where Islamic studies carried out on this region, whether carried out by Western scholars or Indigenous scholars, have not yet produced an explicit historical, theoretical paradigm. To be used as a guide, instead of being explicit, the theoretical paradigm built by the experts (Western scholars) tends to emphasize the style of Islam in Southeast Asia which is said to be identical to syncretism, for example the views of the orientalists who label Islam in Southeast Asia with Peripheral Islam (peripheral Islam). They judge that Islam in this region is no longer pure like Islam in the Middle East. 5 Islam is far from the original form as it developed in its place of origin, so it can be said that Islam in Southeast Asia "is not the real Islam". It seems that this justification creates a bias based on the failure of Arabization in the Southeast Asian region as in other regions, for example in North Africa, Central and South Asia, where the spread of Islam was carried out by conquest or "futuh".
Furthermore, the development of Islam is actually less slick in the Indochina peninsula and the Philippines, in contrast to the case with its neighbors, the development of Islam in the region is actually under pressure from Buddhist 4 Thomas W Arnold, The Phreaching Of Islam, 361 dalam Azyumardi Azra, Renaisans Islam Asia Tenggara (Bandung: PT Remaja Rosdakarya, 1999), 4. 5 Azra, 5. Vol. 5, No. 2, July-December 2021 Moh Bashori Alwi Almanduri 127 Islamic Hegemony in Forming… orthodoxy. Rohingya Muslims in Burma 6 and Pattani Muslims in Southern Thailand for example, as well as Moro Muslims in Mindanao who had to be pressed by the Christian domination of the Spanish colonial heritage in the Philippines. 7 In contrast to the Muslims in the Archipelago, the Muslim minority in the region must struggle to get legal standing from the local authorities so that they do not continue to receive intervention and discrimination from the majority in the region. 8 This research is qualitative research with a historical approach. The author tries to describe the state of Islam within the scope of the Archipelago in the past. It starts from the spread, harmonization, opportunities, and challenges in each region. Then the author will analyze, evaluate and test initial hypotheses related to the causes, effects, and developments of events that might help synergize Islamic historiographical discourse with the dynamics of Islam as the majority and minority in the Archipelago Archipelago, then present it in a descriptive-analytical form within the context of a modern state. which has been formed today in the Southeast Asia region. 9 And to prevent the generalization of perspectives, the authors limit the majority of Islamic studies in Indonesia, Malaysia, and Brunei Darussalam. As for Muslim minorities in Thailand, Singapore, the Philippines, Burma, and Cambodia. In addition, the religious attitude that the author refers to in this paper is not in personal substance but in the regional, communal and transnational realms.
The method used is the bibliographic or library method, where the writer searches, collects, analyzes, makes interpretations and generalizes the facts which are the opinions of good Muslim historiography experts and scholars. In addition, the author will reveal various theories found in various primary references of this research such as books, reputable scientific articles in the last 10 years, documents, encyclopedias and others of historical value. Furthermore, in analyzing qualitative data, the author will develop explanations or generalizations that approach the data so as to obtain concrete data and context related to the dynamics of the majority and minority Muslims in Southeast Asia. 10 Furthermore, the purpose of this study is to find out the map of the distribution of majority and minority Islam in Southeast Asia, the causes of dualism in the Islamic model in Southeast Asia, and how the minority model occurs in minority Islamic countries. systematically and objectively by collecting, analyzing, evaluating, verifying, and synthesizing evidence to establish facts and obtain strong and accurate conclusions. 11 However, in the author's opinion, it is important to carry out further studies related to each of the existing minority models to enrich the study of Islamic treasures in Southeast Asia.  Azra,Renaisans Islam Asia Tenggara,31. 15 Penulis lebih memilih menggunakan kata "Arab" untuk menunjukkan generalisasi wilayah timur tengah, dibandingkan kata "Mekkah" yang dipakai oleh mayoritas penulis studi islam di Asia Tenggara. Sebab penyebaran islam menurut teori ini dari mesir dan hadramaut, sehingga menurut penulis kata mekkah tidak merepresentasikan keduanya. Lihat Moeflich Hasbullah, Sejarah Sosial Intelektual Islam Di Indonesia (Bandung: CV Pustaka Setia, 2012), 4. 16 Teori yang menyatakan bahwa Islam Nusantara berasal dari Arab diantaranya juga dikemukakan oleh was also stated by Hamka in the seminar "History of the Entry of Islam in Southeast Asia" in 1962, he was of the view that Islam entered the archipelago directly from Arabia, not through India, and not in the 11th century but in the first century Hijri. 17

Gujarati theory
The first scholar who put forward this theory was Pijnapel in 1872 from the University of Leiden, the Netherlands. He concluded that the Arabs of the Shafi'i school in the Gujarat and Malabar regions had spread Islam to the archipelago as stated in the travel notes of Marcopolo, Ibn Battuta, and Sulaiman. He confirmed his theory by stating that through trade it is possible to transfer relations between these two regions.
G. W. J. Drewes also stated a similar theory; according to him, there are similarities between the two schools of thought. In addition, Snouck Hurgronje argues that India is a haven for Muslims before going to the Archipelago, after they form a strong community, then do Islamization to the Archipelago. Moquette further explained the similarities between Malik Ibrahim's tombstone and the tombstones circulating in Gujarat. However, this opinion seems to be refuted by historical facts which say that Islam did not develop in Gujarat when the first King Samudera Pasai died (698 H / 1297 AD). 18

Bangladesh Theory
This theory was popularized by Fatimi, who stated that Islam came from Bengali (present-day Bangladesh). He quoted the opinion Naguib Al Attas, menurutnya kajian Islam pada masa-masa awal menggunakan literatur Arab, bahkan kajian awal juga menyatakan bahwa Islam bersumber dari Arab. Tokoh sejarawan lainnya yang bermazhab Arab terutama Hadramaut dan Mesir adalah Crawfurd, Keyzer, Niemann, de Hollander, dan Veth. Baca Nur Syam, Islam Pesisir (Yogyakarta: LKiS, 2005), 61; baca juga Azyumardi Azra, of Tome Pures, who said that the majority of nobles in Pasai were Bengalis, and Islam first emerged from the east coast of the Malayan peninsula, not from the West (Malacca). However, this theory is opposed by Snouck because the dominant school in Bengal is the Hanafi School, not the Syafi'i school as in the archipelago.
In addition to some of the theories above, there is also a theory that says that Islam came from Persia, because of the similarities between the Shia Madhhab and the existence of the Shia in the archipelago. 19 Zahir's various theories indicate that what was formulated by the experts was not final, because the theoretical paradigm they built was only based on existing historical sources without integrating it with the pattern of Islamic development in the archipelago so that it eventually became the majority religion, even breaking pre-Islamic pre-Islamic culture, traditions, and religions.
However, regardless of the interpretation of the experts on when Islam came to Indonesia, the fact is that Islam entered Indonesia through Muslim scholars and traders who have diaspora in various parts of the world since the XI century, and in the XIII century Islam has incarnated as the dominant religion in various fields. archipelago archipelago. The coast of Sumatra and the Malay peninsula became the base areas for the spread of Islam at that time such as Pasai, Aceh, Perlak, Aru, Barus and others. 20 Furthermore, at the beginning of the XIV century, Samudera Pasai had become the first Islamic empire to strengthen the position of Islam in the archipelago affirmatively, as many tombs of the kings of Pasai were found. Simply put, this condition zahir indicates that Islam has penetrated into the political realm of the archipelago at that time with the acceptance of Islam by the nobles in the royal environment; even in subsequent developments, cultural acculturation between Islam and local wisdom became a trend of kings or nobles who married the ulama. Muslim. For example, in 1414 the Hindu king Parameswara married the daughter of the Pasai. 21

ISLAMIC DUALISM MAJORITY AND MINORITY: DESCRIPTIVE EXPLANATION
Indonesia is a country with a Muslim majority population. The total Muslim population in Indonesia reaches 236.53 million or an estimated 86.88% of the total population of Indonesia. 22 As mentioned in the explanation of the theory above, the hegemony of Islam in Indonesia today is not without reason but a struggle for religious reflection, which is quite complicated. In the context of the Islamic Archipelago, it has succeeded in merging in several aspects of the community's life, ranging from politics, society and culture. The Pasai Kingdom, for example, experienced rapid development during the reign of Al-Malikuz Zahir II in 1326-1348 AD. Al-Malikuz Zahir studied religion. He did many activities to promote religion. Ibn Battuta, an expert on Muslim Earth, once visited Pasai in 764 H/1345 AD giving the impression that Pasai at that time was already advanced, both in the field of religion and social order. Pasai as a center for religious activities based on the Shafi'i school and is a major port city for ships from other countries. 23 In Java, Islam has developed quite rapidly, starting from the decline of the Majapahit kingdom. The distribution is carried out by the guardians who are members of the nine guardians, namely Maulana Malik Ibrahim, Sunan Ampel, 21 A C Milner, "Islam Abd Malaya Kingship," The Journal of the Royal Asiatic Society of Great Britain and Ireland, no. 1 (1981)  In Brunei, Islam was discovered after the tombstone of a Chinese Muslim was found in the Rangas area, Jalan Tutong, Bandar Seri Begawan. From this tombstone, it is known that the Pu family is a Chinese Muslim from the Chuan-chou family during the Sung Dynasty (960-1279 AD). 26 In another note, it was revealed that Islam entered Brunei for the first time in the 13th century, it was marked by the marriage of the Sultan of Brunei Awang A Bataton to one of the princesses from the kingdom of Singapore in 1363. 27 The Sultanate of Brunei Darussalam was founded in 1402, led by Sultan Muhammad Syah who ruled from 1402-1408. During his leadership, Islam began to penetrate the joints of the life of the people of Brunei. He also contributed to the success of the Islamization project.
An Islamic Minority, the Philippines is an archipelagic country consisting of 7,109 tropical islands with 29,629.00 Ha. Manila as the capital city of the Philippines. Catholicism is the state that makes up the majority in this country. According to the official census records of the Philippines in 1990, the number of Muslim groups was only 5% of the total population of the Filipino community, which is about 2.8 million people out of a total population of 65 million people. 28 29 The term Moor is taken from the Latin Mauri, which some Ancient Romans often use to refer to the inhabitants of West Algeria and Morocco with the term Moors. This term was first used when the Spaniards came to the Philippines, the Spaniards saw a group of Filipino people who had similarities in religion and customs with the Moors in Spain (Andalusia). 30 Basically, Thailand is a country with a majority of Buddhists, this is due to the invasion of Buddhist theology into the country since 1 Millennium ago. 31 However, its strategic geographical location is between the Australian continent and mainland China, making it easy to reach in maritime trade activities. Typologically, Thailand is dominated by ethnic Thais who are Buddhists, while Islam is embraced by ethnic Malay minorities concentrated in the southern part of Thailand. This community is in a chronic situation, it is an ethnic-religious minority that is separated from the motherland of the Muslim Malay world in Southeast Asia, while at the same time they are considered citizens by the Thai government in Bangkok, even the Malays across the Malaysia border regard them as their brothers and sisters who have not been liberated. 32 Muslims who are a minority in southern Thailand are concentrated in the provinces of Pattani, 29  Narathiwat, Yala and Sulu. 33 It can be said, they are isolated in the state bureaucracy due to very striking differentiation in terms of religion, language, and culture. The Thai-Buddhist oriented bureaucracy is practically hindered from carrying out its obligations.
As in other Southeast Asian regions, Islam spread to Burma at the end of the XV century; Muslim traders spread Islam from Arabia who were concentrated on the Arakan coast. Islam has indeed been systematically spread in Myanmar, but it is a pity that Islam cannot convert the local population en masse because Islam is not much protected by the rulers at that time. 34  Islamic issues and customs. 37 The progressive development of Islam in Singapore cannot be separated from the role of Sheikh Abu Bakar Al-Asghaf, a Hadramaut cleric who took part in spreading Islam in 1916spreading Islam in , in 1927 he founded Madrasah Al-Junaid. Since independence from the Federation of Malaysia in 1965, the Muslim community in Singapore has gradually been integrated into the mainstream of Singaporean society. Of Singapore's population, 17% are Muslim, and 15% are of Malay descent.
In the Middle Ages, the Indochina region was nicknamed "Mandala Yuda", which was ruled by three major kingdoms, namely Annam, Khmer and Champa. Islam entered Indochina through Champa. As expressed by Thomas W Arnold, who said that Islam set foot in Champa in the 11th century. Fatimi's opinion also confirms this in her book Islam Comes To Malaysia who says that Islam has long been in Champa, Although at that time, the religion of the majority of the Champa population was Mahayana Buddhism, this opinion refers to several inscriptions found and Marcopolo's travel records who stopped in Champa said that at that time the people of Champa were idolaters. 38

MAJORITY ISLAM OPPORTUNITIES AND CHALLENGES: ANALYTICAL DESCRIPTIVE
The harmonization of Islamic relations with the rulers is one of the important factors in the massive development of Islam in Indonesia. Although basically it is the simplicity and universality that causes Islam to be easily accepted by the people of the Archipelago. 39  Furthermore, Alwi Shihab in his dissertation revealed that the most widely accepted view is that Islam has been accepted peacefully by the Indonesian people through the teachings of the Sufis. When compared with other branches of Islamic discipline, Sufism is generally recognized as the discipline that has the greatest role in the spread of Islam in Indonesia. 41 Such a difficult Islamic journey in Indonesia later gave birth to Muslim scholars and intellectuals, such as Nuruddin Ar-Raniri, Hamzah Fansuri, Abd Rauf As-Singkili and others. 42 The scientific tradition was finally manifested in the form of scientific institutions scattered throughout the archipelago such as Dayah in Aceh, Surau in Minangkabau, and Islamic boarding school in Java.
However, amid the optimism of the development of Islam in the archipelago, it is important to know that the arrival of this entity cannot be separated from challenges and friction with the indigenous people of the archipelago time was dominated by Hindus and Buddhists. The penetration Pacifique adage, which experts commonly use to identify the peaceful spread of 40  Islam in the archipelago, does not mean that the spread of Islam in this region is pure without violence and total war. Call it majapahit, as many Islamic historiography experts have shared the thesis that the entry of Islam into the archipelago in the early 15th century almost coincided with the diminishing influence of Majapahit as a superior Buddhist kingdom. Slamet Mulyana in his work "The collapse of the Hindu-Buddhist kingdom and the emergence of Islamic countries in the archipelago" stated that the establishment of the Demak Bintoro kingdom was the result of a resounding victory from the war between Raden Fattah who had converted to Islam and troops from the Majapahit kingdom who was currently experiencing internal conflict in the war. the struggle for the throne. Majapahit as the center of Buddhism was increasingly cornered by Demak Bintoro (at that time it was still called Glagah Wangi village). The war took place from 1478-1517 which ended with the disappearance of Majapahit from the map of the archipelago (although the city of Majapahit at that time was not immediately destroyed, but it has lost its influence in the political arena in the archipelago). On the other hand, Demak Bintoro emerged as an Islamic empire with new powers that succeeded in controlling important sectors in Java and bringing the people of the archipelago to a more modern civilization. 43 In addition, the development of Islam in the archipelago is also inseparable from the role of Chinese traders. As the consensus of experts that Islam in the archipelago is not an authentic Islam like Islam in the Arabian Peninsula. The entity has been hybridized with various cultural variants which have resulted in Hybrid Islam or in Azra Islam Syncretism began to enter Indonesia in the 15-16th century and took part in the spread of Islam in this region. Historiography experts who support this theory include Sumanto Al-Qurtubi who reveals in his work "Arus Cina Islam-Java" that Muslim traders from China began to enter Indonesia in the 15-16th century and took part in the spread of Islam in this region 44 . Meanwhile, Ceng Ho was called Admiral because of his expertise in leading the shipping of Chinese traders from mainland China to the archipelago. In spreading Islam he is known to be wise and wise, besides that he is also an accomplished diplomat who is able to build relations with several kingdoms and countries in the global world. 45 After independence, Islam increasingly gained a strategic position in the country with the establishment of the Majelis Ulama Indonesia (MUI) 46 which regulates religious matters, ranging from fatwas, Islamic da'wah, tasih al-qur'an, to halal certification of products to be distributed so as to ensure the halalness of these products for consumption by Muslims in Indonesia. In addition, the domination of Islam over the state is also manifested in the form of the Ministry of Religion which is quite contributing, so that Muslims are greatly helped to carry out amaliyah worship such as marriage at the Kantor Urusan Agama (KUA), Hajj, the determination of the beginning of Ramadan-early Shawwal (Eid Al-Fitr), the Badan Amil Zakat Nasional (BAZNAS) and others, which in fact other religions do not have, where they must be independent in regulating their respective religious people. And in terms of education, the state has established more than 50 Perguruan Tinggi Keagamaan Islam In the context of the Malaysian state, it is important to know that the social and political culture in Malaysia is highly integrated with Islamic values and teachings, this is supported by the strategic role of the kingdom as the center of power in Malaysia, this is stated in the Malaysian constitution which is based on Islamic law. 48 The Islamic movement showed a significant development after Malaysia became independent from British colonialism in 1957 by applying Islamic values and teachings to its population which was immediately supported by the government/kingdom. The progress of the spread of Islam throughout Malaysia (even to the lowest levels of society) is to produce a quality society, so that it becomes a Muslim country in Southeast Asia. 49 The state tries to apply Islamic values that are syncretic with Malay culture as a form of national identity, for example by implementing the use of the Malay songkok in government circles, one thing that makes local non-Muslims feel forced to use Islamic attributes. Even though the songkok is not an Islamic tradition and teaching because the prophet never did it, it is purely Malay culture integrated with Islam as a substitute for imamah/turban. 50  Islamic institutions for the benefit of Islam, such as the Yayasan Dakwah Islamiyah Malaysia (YADIM) 51 which aims to harmonize the activities of da'wah agencies so that they go hand in hand with state policy. In addition, the Malaysian state is also increasingly established in carrying out Islamization on all fronts, so that the discourse on the formation of Malaysia as a Muslim country is a necessity. In the early 1970s, an organization called Angkatan Belia Islam Malaysia (ABIM) was established to counter the swift current of secularism education, which was believed to impact culture, intellectuals, administration, and law negatively. Young Malaysians regard Secularism as the biggest challenge to Malaysia's Muslim community, whose dominance is also felt in the country's politics and economy.
The central role of Islam in Malaysia reached its peak when Mahatir Mohammad came to power, the Islamic policies became a springboard for the Islamization of public life, even though it was unmatched by his predecessors in scope and articulation. This new development attracted many ABIM members. They were willing to join in the task of providing intellectual justification for Islamization and initiating or implementing concrete programs, especially in the establishment of new public institutions such as the International Islamic University and the Islamic banking system. Therefore, during his time Islamic universities such as the International Islamic University of Malaysia (1983) and Islamic banks such as Bank Islam Malaysia (1983)  transformed into an advanced Islamic country both in terms of socio-economic, educational and cultural, the sultan really want to prosper the people by eliminating the cost of education and health. 53 Not without reason, at a young age, Brunei must spur a start so that it is equal to other countries that were earlier independent. It is also supported by the wealth of natural resources owned by the country with oil and natural gas as priority sectors which account for almost 92% of the country's revenue. 54 Islam in Brunei adopts the model of an Islamic state as exemplified by the prophet in Medina. 55 Brunei is ruled by a Sultan assisted by a Vizier, and a Minister. As in Malaysia and Indonesia, the syncretism of Islamic teachings with local culture is very strong, even Islam is the official religion in Brunei today with a fairly phenomenal philosophy that is, " Melayu Islam Beraja" 56 as a fortification of the position of Islam. Islam shows a progressive development that is quite significant and really merges into the identity of the Brunei people. MIB set as the philosophy of the state Brunei Darussalam in 1991 which consisted of 2 principles: First, Islam as a Guiding Principle, and secondly, Islam as a Form of Fortification. This two basic principles was then born the logical consequence of cultivating Islamic values with three concepts, namely: preserving Brunei as a Malay country, preserving Brunei as an Islamic country with Syafi'i (fiqh) and Ahlu Sunnah wal Jama'ah 53 Abd Ghofur, "Islam Dan Politik Di Brunei Darussalam," Jurnal Toleransi: Media Komunikasi Umat Beragama 7, no. 1 (2015) http://ejournal.uinsuska.ac.id/index.php/toleransi/article/view/1421. 54 Sumber: http://setnas-asean.id/, di akses pada 22 april 2021 pukul 20.05 55 Islam,The Politics Of Islamic Identity In Southeast Asia,19. 56 Selanjutnya istilah "Melayu Islam Beraja" akan disingkat menjadi MIB (monotheism), as well as preserving Brunei as a monarchy (Absolute Monarchy). 57 The stipulation of Melayu Islam Beraja (MIB) as a state ideology is not an exaggeration; the sultan carried it out to make people loyal to their king, implementing Islamic teachings and laws and making them a way of life that is connected with the characteristics and characteristics of the true Malay nation, including making Malay as the main language. Thus, because of the absolute power that is in the hands of the sultan, it is only natural that Brunei becomes the most politically stable country. 58 Furthermore, the development of Islamic da'wah in Brunei today has also shown an optimistic significance, it cannot be separated from the intervention of the government to bureaucratize Islamic da'wah in the country. All matters relating to Islamic da'wah are regulated by the Islamic Da'wah Center, 59 This institution regulates and oversees the movement of Islamic da'wah to always be guided by the understanding of Ahlu Sunnah wal Jama'ah. 60 Pusat Dakwah Islam (PDI) was established by the Brunei government to filter out Islamic notions from outside that are not following the Malay customs and ensure the existence of Islam that is Ahlu Sunnah Wal Jamaah. For example, by conducting training and cadre of da'i as well as uniforming da'i material for da'i before being deployed to the field. The state does seem over-protective in terms of the scale of Islamic da'wah in the country, and raises suspicions if the state is too interfering in the affairs of Islamic da'wah or even at a more severe level intervenes so that it is directly proportional to the will of the government for political interests (politicization of religion). For example, by requiring the da'i to submit material to obey the sultan, but it reinforces the government's commitment to maintaining political, social and cultural stability in the country as well as a form of legal standing for the application of the concept of the Darussalam state (house of safety).

MINORITY ISLAMIC FACTORS: A MODEL
Separatist Islam was present in the Philippines long before the arrival of Catholic Christianity through Spanish colonialism in 1521. The arrival of the Spaniards in the Philippines aimed to build several areas with the concept of Christianization, which then had a significant influence on the lives of the Filipino people directly. 61 In 1951, several organizations from Muslim countries assisted by establishing several schools and building several mosques in the Southern Philippines region. Another assistance was also provided by the Egyptian government which provided scholarship assistance to Moro residents who wanted to study at several universities in Egypt. Several volunteers from abroad also provided compensation through the teaching-learning process, especially in the Southern Philippines. Besides developing the education and teaching process in Moro, scholars from Muslim countries also participate in teaching Islamic Religious Education in Moro. Along with the development of Islam in Moro, there were several conflicts between Christians who were directly supported by the government aimed at destroying the Islamization process in the Philippines, namely by: (a) Spreading Christianization in several Muslim population areas which were directly supported and received legality from the government. government. (b) Deteriorating the economy, health and education Definitively the territory of the Islamic kingdom of Pattani was integrated into the modern Thai state in 1902 which was certainly full of protests and rebellions. Pattani in the present context is termed "Masyarakat Melayu" which is almost synonymous with "Rural Community" when used in the context of Southern Thailand. This reflects their economic life and social relations, because urban areas are predominantly Thai-Buddhist bases associated with the state bureaucracy and Chinese merchants. 67 This seemingly forced integration effort gave birth to the first rebellion in 1903 led by the then king of Pattani Abdul Kadir, by provoking the Thai rulers to act tough, at the same time he asked the British for help, which at that time was paying more attention to the Malay countries. 68 Finally, rebellion after rebellion occurred in order to demand special autonomy for the Muslim minority area such as in [1945][1946][1947][1948][1949][1950][1951][1952][1953][1954][1955][1956][1957] demanding autonomy in the legal field under the Absolute Monarchy, government integration efforts from 1957-1973, even  using Thai as the official national language and replacing Islamic names with names in Thai 69 The development of Islam in Singapore continues to show a significant increase. Until 2007, Muslims in Singapore accounted for 15% of the total population (around 650 thousand people, of the 3.5 million population as a whole). Amid the secular life system implemented by the Singapore government, Muslims there must continue to race to improve their quality, in order to be able to compete with the rapid progress of Information Technology and the times.
As a second class society 70 Muslims in Singapore must continue to make efforts to adapt to the mainstream of this country's society and existing regulations. For example, the regulation on the use of loudspeakers for all mosques in Singapore. The sound of loudspeakers is prohibited at certain times, for example at dawn and other obligatory prayers, the sound of the call to prayer from mosques in Singapore will not be heard by the general public as in Indonesia or Malaysia. Islam in Singapore is regulated by the Majelis Ugama Islam Singapura (MUIS) or the Islamic Religious Council of Singapore, an institution at the level of the Ministry of Religion. MUIS regulates all matters related to the administration and activities of Muslims there. For example, by arranging Islamic da'wah materials for the da'i so as not to insinuate or in a more severe level criticize the government.
Genocide, Rohingya Muslim dilemma began in the 1930s when there was an attack on Muslims in Yangon by non-Muslim Burmese soldiers, more than 200 Muslims were killed at that time. Even the attacks that occur tend to want to wipe out the Muslim race in the Buddhist 69 Konflik Etnik Melayu-Muslim di Thailand Selatan: Penyebab, Proses, dan Dinamika, https://pssat.ugm.ac.id/id/konflik-etnik-melayu-muslim-dithailand-selatan-penyebab-proses-dan-dinamika/ 70 Hal itu disebabkan mayoritas penduduk Singapura didominasi oleh etnis China yang beragama Budha dan Konghucu. Vol. 5, No. 2, July-December 2021 Moh Bashori Alwi Almanduri 138 Islamic Hegemony in Forming… country. The following are some of the factors that led to the oppression of the Muslims in the Rohingya, namely: a) There was an attitude of injustice shown by the Military Junta Government in controlling Burma from 1962 until now. b) Buddhists as the majority in Myanmar carry out anti-Islamic movements. c) Muslims managed to become successful traders in Burma so that social jealousy arose for non-Muslims. In Cambodia, Islam as a minority religion became an easy target for the communist government under the leadership of the Polpot regime which came to power in 1979, more than two million Cambodians were massacred and 90,000 of them were Muslims. This genocide was an attempt to rid Cambodia of ethnicities other than the Khmer Rouge, in addition to changing the shape of the Cambodian state from democratic to communist. 71 This resulted in the deaths of 1.5 to 2 million people from 1975-1979, almost a quarter of Cambodia's 1975 population of around 7.8 million. 72

CONCLUSION
Based on the description above, it can be concluded that there are three main points in this article. First, the dualism of Islam in Southeast Asia is formed based on the struggle to reflect religious values which is quite challenging. This process occurred for hundreds of years involving Islamic syncretism, war, negotiation, and resistance between nations, thus creating opposing currents between Islam in the Maritime Southeast Asia region which Islam dominated. And the Mainland Southeast Asia region which is dominated by minority Islamic countries.
Second, there is a strong enough connectivity to determine the domination of Islam in an area, namely the strong harmonization 71 Patrick Heuveline, "Analisis Demografis Krisis Kematian: Kasus Kamboja, 1970-1979Migrasi Paksa Dan Kematian," National Academic Press, 2001 Henri, "State Violence in Democratic Kampuchea (1975Kampuchea ( -1979 and Retribution (1979Retribution ( -2004" (European Review of History, n.d.), 121-43. of Islam in political, social, and cultural aspects. The reality of Islam which was able to enter into the political spaces of the royal elite in the early days, merged into local indigenous peoples, and blended with social values and norms has maintained its existence to this day. On the other hand, minority Islam is evidence of the failure of Islam to establish relations with geopolitical, social and cultural conditions. Although it is undeniable that military invasion and colonialism are factors supporting the Islamic minority.
Third, in general, Muslim minorities can be categorized into three models. Namely, Separatists, like the Moro Muslim minority in the Philippines who were formerly part of the Sulu Sultanate, continue to carry out movements to liberate Moro Muslims. Accommodative, as is the case in Thailand and Singapore where Muslims are forced to synergize with non-Muslim communities in their countries, even though several regulations are deliberately created to suppress the Islamic movement. Genocide, this happened in Indochina and Burma, an attempt to remove certain races or ethnic groups from a region/country. The Polpot Regime did this in Cambodia and the Buddhist government against the Rohingya Muslims in Burma.