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SPREADING ISLAM IN THE PEOPLE OF MAKASSAR THROUGH
MALAYS IN 16th – 17th CENTURY
By
Abbas
A Lecturer of Cultural Studies, University of Hasanuddin
Email: [email protected]
ABSTRACT
This paper aims at telling the role of the clergies and the Malays in spreading Islam
among the people of Makassar, especially the 16th century until the 17th. The clergy
and Malay people who come in that century were from Aceh Sultanate, Malacca
Sultanate, Johor,Pahang, Patani, others. They spread the teachings of Islam to people
in coastal areas in Makassar, including Tallo, Ujungpandang, Ujungtanah,
Sanrobone, Laikang, and Cikoang.
This data of this paper data information is obtained by the library study and
interviews. The main data is emphasized in the 2 (two) traditional manuscripts of
lontara Makassar, namely Lontara Patturioloanna Butta Gowa and Lontara
Patturioloanna Laikanga Tu, Tu Lakatonga, and Tu Cikoanga. In addition to the
main data is also used some information from community leaders as supporting data
and the number of references to the results of research scientists. The processed data
is then described to illustrate the role of the Malay people in the spread of Islam
among the maritime community Makassar.
The results of the discussion in this paper appear that people in coastal areas of the
Kingdom of Makassar (Gowa danTallo) derived the teachings of Islam from Malay
traders and clergies around the century of 16 and 17. Then, Islam spread through the
role of public figures, including Raja Gowa XIV Sultan Alauddin, Raja Tallo V
Sultan Abdullah AL Awalul Islam, I Radeng Daeng Massikki Karaengta Ujungtanah
ri, Sayyid Jalaluddin Al-Aidid, I Danda Kare Supa Karaeng Mase ri Laikang, I
Bunrang Dalang Daeng Baso Nakku ri Cikoang, I Butusang Sufi Sumbawa. Through
these figures, the teachings of Islam are taught from generation to generation until
today in Makassar.
Keywords: Spreading Islam, Maritime, Makassar People.
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INTRODUCTION
Currently the former Kingdom of Makassar as a region in which dwells
ethnic Makassar is an archipelago community group which identified as Muslims or
Islam followers. The presence of Islam embraced by the people of Makassar closely
associated with the arrival of the Malay traders around the 16th century in the coastal
region of Makassar, such as in Tallo, Ujungpandang, Ujungtanah, Sanrobone,
Laikang, Cikoang, and others. Malay traders known as adherents of Islam, in
addition to trade also spread the teachings of Islam as advocated by the Caliphate of
Ottoman Turkey at the time.
The closeness of the people of Makassar with the Malays can be evidenced
by the village of Malays which named as Kampong Malayu in Makassar. Kampong
Malayu according to traditional text notes "Lontarak" Gowa-Tallo Kingdom was
established in 1556. Malays settled in the area Mangngallekana, one of the areas in
the capital of the Kingdom of Makassar (Gowa-Tallo), Somba Opu. When the
Kingdom of Gowa-Tallo known as the Kingdom of Makassar under the government
I Mario Gau Daeng Bonto KaraEngta Lakiung Tunipallangga Ulaweng KaraEngta
Tunisomba X (± 1546-1565). Although this relationship is not as well as the
Kingdom of Makassar make Islam the official religion of the kingdom, but the
people of Makassar and Malays can live together with mutual respect and dignity of
each. King of Gowa and Tallo provide autonomous rights of the Malays in their
village. This is in line with the explanation Mattulada as follows:
Kepada pedagang-pedagang Melayu itu diberikanlah tempat kediaman di
sekitar benteng utama Somba Opu, di kampung Mangngallekana, tempat
kediaman syahbandar kerajaan yang disebut Daeng ri Mangngallekana (1991:
30).
Islamic religion evolved from Kampong Malayu and continues to spread to
other coastal areas such as in Ujungtanah, Sanrobone, Laikang, and Cikoang. Islam
spread among the nobility to happen the marriage relationship, as I Radeng Daeng
Massikki KaraEngta Ujungtanah who married one of the Malay nobility daughters
called Bangsa Dewi around 1580. KaraEngta Ujungtanah is the 7th son of the King of
Gowa XII whose name is I Manggorai DaEng Mammeta KaraEngta Bontolangkasa.
Islam became the official religion of the Kingdom of Makassar later in 1605 when
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the previous KaraEngta ri Tallo called I Mallingkaang Daeng Manyonri KaraEngta
Katangka received writing two sentences creed or syahadat in his hands of sightings
Rasululllah Prophet Muhammad. The entry of Islam became the official religion of
the Kingdom of Makassar become an important event in the cultural order to enrich
the Indonesian community in South Sulawesi. This is also supported by Mattulada
following explanation as:
Salah satu peristiwa sejarah terpenting abad XVII, di Sulawesi Selatan,
adalah diterimanya Islam menjadi agama resmi Kerajaan Gowa pada
permulaan abad itu (1605). Peristiwa yang amat penting itu, membawa
banyak sekali keadaan baru yang mewarnai kehidupan manusia, masyarakat
dan kebudayaan di Sulawesi Selatan dalam perjalanannya, hingga masa kini
(1998: 147).
ROLE OF MALAY PEOPLE IN ISLAM SPREAD IN MAKASSAR IN 16th –
17th CENTURY
Trade relations between the Malays and the Kingdom of Makassar in turn
have an impact on the spread of Islam beginning with the establishment of mosques
in Mangngallekana. According Mattulada (1991: 29), the Malays originated from
Johor, Pahang, Melaka, Patani, Campa, Minangkabau, Aceh, and others. Daeng
(1996: 7) also confirms that Karaeng Bontolangkasa that allow immigrants and
traders from the Malay and Sumatra build mosques in Mangngallekana. Then the
King of Gowa conduct diplomatic relations with the Sultanate of origin of the
immigrants, by the Sultan of Johor, Sultan of Malacca, Sultan of Pahang, Sultan of
Aceh, and others.
The teachings of Islam spread among the Makassar with two main teachings,
namely the Syariat and Tasawwuf. Syariat is a guide to practice the physical rituals
that the point is five Islamic laws, namely read the two sentences creed, establish the
prayer, donated the zakat-fitrah, fasting, and pilgrimage. Then, tassawuf is more
likely in the inner worship that strengthen the relationship between the human mind
as a servant and God as creator of the universe along with its contents. Science
tassawuf cores on three main pillars are learned by people of Makassar, including
Tarekat as the path to the Creator, Hakekat which is the essence of real human selfknowledge, and Ma'rifat as a union between man and God in secret.
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Writers classify the important role of the Malays in enriching the nuances of
social and cultural life of ethnic people Makassar which is based on Islamic
principles in the century of 16th and 17th. That role includes bringing and introducing
Islam, develop and disseminate the teachings of Islam, to build a ritual Muslims
worship, creating a feel of Islam in public life, and do acculturation rites of Islam
with local culture.
1. Bringing and Introducing Islam
People of ethnic Makassar before the 16th century did not recognize Islam as
a religious doctrine. After the King of Gowa IX moved the capital of the kingdom to
the coastal area called SombaOpu around the year 1510, the Kingdom of Makassar
slowly had grown into a maritime empire in the eastern part of the archipelago. For
about 159 years (± 1510-1669), the capital city SombaOpu become the center of
international commerce visited by traders from the Middle East, Persia, Gujarat,
India, Aceh, Johor, Pahang, Patani, Melaka, and others (Abbas, 2015: 5). Then with
the arrival of the traders who generally are followers of Islam, the people of
Makassar also slowly recognize their religion called Islam.
Malay traders was not only coming to trade but also introducing Islam to the
people of Makassar. Interest in Makassar people interacted the traders because the
Malays have an honest, well-meaning, has a sympathetic, polite, and could follow
the norms enshrined in the local community. These things made people Makassar
feel comfortable trading with the Malays and slowly interested to know what the
teachings of Islam. Then, because of this relationship, the King of Gowa X promised
the demands of the Malays to make settlements in the area of the commercial city
SombaOpu in 1556. Malays’ demand of settlement is described by Mattulada as
follows:
Pada periode kekuasaan baginda, banyak pedagang dari kepulauan Nusantara
ini yang menetap di Makassar. Mereka itu terdiri atas niagawan-niagawan
dari Pahang, Patani, Johor, Campa, Minangkabau dan Jawa. Dalam Lontara
Gowa-Tallo disebut, bahwa kepada baginda diajukan permohonan oleh para
niagawan... untuk memperoleh tempat kediaman di Makassar (1991: 29).
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2. Develop and Disseminate The Teachings of Islam
After knowing Islam from Malay traders, then people Makassar are also
interested to visit the kingdom origins of the Malay traders. People Makassar visit
the sultanate of Aceh, Melaka, Johor, Pahang, Patani, and others. They learn more
steeped in Islamic law and Islamic tassawuf more knowledge there, instead there is
to marry the daughter of royalty. Upon his return from overseas in the Malay, they
helped to develop and disseminate the teachings of Islam among fellow Makassar.
A reciprocal visit people Makassar to Malay ground becomes one cause of
they know the location of those areas. When the Kingdom of Makassar fought
against the Dutch East India Company in 1660 until 1669, then a few nobles
Makassar and his followers make the shift to Malay Peninsula. They made the region
Melaka, Johor, Pahang, Patani as their destination areas. One example is Daeng
Mangngalle which is one of the nobles of the kingdom of Gowa. He brought his
followers as many as 60 families settled in Patani and to Ayutthaya, Thailand in1664
(Marzuki, 1995: 121).
The spread of Islam also occurs because the marital relationship caused by
the arrival of some noblemen Melaka along with his followers to the kingdom of
Makassar coastal areas, such as in Ujungtanah, Sanrobone, Soreang, and others.
People came to settle in Makassar when the Kingdom of Melaka was collapsed by
the Portuguese attack in 1511. One example of this marriage is when the brother of
the King of Gowa XIV Sultan Alauddin, named I Radeng Daeng Massikki
KaraEngta ri Ujungtanah married with one Melaka royalty derivative daughter
named Bangsa Dewi arround 1565. From this marriage was born a son named I Kare
Supa Karaeng Mase Tunirannuanta ri Laikang. A prominent advocate of Islam
legendary title I Danda, along Sayyid Jalaluddin AI Aidid, I Bunrang Punggawa
Cikoang, I Butusang Sufi Sumbawa, embed Islam laws and tassawuf in the coastal
areas of the southern kingdom of Makassar, which is in Laikang, Cikoang, Lakatong,
Punaga, Pattoppakkang, Lengkese, and others. Marital relationship is perpetuated by
Romo (1951) in the following statement:
Na anjo pattau towang kubattuiya iyamintu I Radeng DaEng Massikki
KaraEngta ri Ujungtana ambaineyangi Bangsa Dewi battu ri Malayu...
(Translation: Our encestor was a king of I Radeng DaEng Massikki
KaraEngta ri Ujungtana who was married with one Melaka royalty
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derivative daughter named Bangsa Dewi...)
3. To Build A Ritual Muslims Worship
After Islam known to the people of Makassar, then they also understand that
a place of worship to Muslims for large buildings named a mosque and named for a
small building is mushalla. The first mosque built in the area Mangngallekana, the
settlement of Malay given by the King of Gowa X around 1556. Furthermore, the
mosque became an official building ritualistic Islam by the kingdom when King of
Gowa XIV Sultan Alauddin and King of Tallo V Sultan Abdullah Awalul Islam
accepts Islam as the official religion of the Kingdom of Makassar on the evening of
Friday, 9 Jumadilawal 1014 H or 22 September 1605. Then it was rebuilt mosque in
Tallo and for the first time occupied the prayer, which is on Friday, 19 Rajab 1016 H
or coincide with the date of 9 November 1607. Since then, all the people of Malay
and Makassar who stayed in the Kingdom of Makassar declared as Muslims. The
statement in line with previous Mattulada’s view that revealed the following:
Dua tahun kemudian, seluruh rakyat Gowa dan Tallo dinyatakan memeluk
agama Islam, dengan upacara sembahyang Jum’at bersama yang pertama di
mesjid Tallo pada tanggal 9 November 1607. Pada waktu yang bersamaan di
Bandar Makassar, pedagang-pedagang Melayu dan orang-orang Makassar
yang sudah memeluk Islam di sekitar Benteng SombaOpu, di mesjid
Mangngallekana juga diselenggarakan sembahyang Jum’at dan do’a syukur
(1991: 41).
Then the King of Gowa sparked Bandar SombaOpu in Makassar as the
capital of the spread of Islam on the island of Sulawesi. Furthermore, in the spirit of
collective to pray in the mosque, then the kingdom of Makassar needed to spread the
religion of Islam to other kingdoms. An appeal to Islam congregation was generally
rejected by the kingdoms of Buginese so Kingdom of Makassar supported by the
Kingdom of Luwu declared a war. Finally, one by one the whole kingdoms of
Buginese were successfully islamized by Kingdom of Makassar, including the
Kingdom of Soppeng in 1609, the Kingdom Sidenreng in 1609, the Kingdom of
Wajo in 1610, and the Kingdom of Bone 1611.
4. Creating a Feel of Islam in Public Life
Islam is already embedded in the hearts of the people of Makassar making
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their mindset too carried away by their punishments and rewards in Islamic law.
Their words and deeds are measured by their sin sanctions for wrong doing and its
place in hell, while the noble deed rewarded with a reward and a place in heaven.
The Islam scholars of the Malay Sumatra flock to Makassar taught people running
Islamic law as well as increase their knowledge on Islam. They included as Khatib
Tunggal Dato Bandang ri, Khatib Sulung Dato ri Patimang, Khatib Bungsu Dato ri
Tiro, Sayyid Jalaluddin Al-Aidid, others.
Special for Khatib Tunggal Dato ri Bandang, settled in the capital city of the
Kingdom of Makassar, teaching Islamic laws as establish the prayer, fasting, paying
zakat, greetings, reading Al Qur’an, and others. Khatib Bungsu Dato ri Tiro settled in
the region south of Makassar, which is in Tiro Bulukumba. Then, Khatib Bungsu
Dato ri Patimang settled in the Kingdom of Luwu. Concerning the coming of Dato ri
Bandang in the Kingdom of Makassar, Mattulada explains:
... seorang ulama dari Minangkabau Tengah, Sumatera Barat bernama Abdul
Makmur Khatib Tunggal. Tiba dipelabuhan Tallo (Makassar) dalam tahun
1605, dengan menumpang sebuah perahu. Setibanya di pantai, ia melakukan
shalat yang mengherankan rakyat. Ia menyatakan keinginannya untuk
menghadap Raja (1998: 150).
Regarding the origin and presence of Sayyid Jalaluddin Al-Aidid in the
territory of the Kingdom of Makassar in the traditional manuscript of Makassar
Lontara Patturioloanna Laikanga Tu, Tu Lakatonga, Tu Cikoanga translated by
Abbas Daeng Matu '(1955: 12- 17), explained that he came from the Kingdom of
Aceh. His father was Sultan Iskandar Panji Alam of Aceh, his mother was Sitti
Halizah of Hejaz. Sayyid Jalaluddin Al-Aidid arrived at the palace of the King of
Gowa in SombaOpu around 1617 and then spread the teachings of the syariat and
Islamic tasawwuf science in Laikang and Cikoang together I Danda and I Bunrang.
5. Do Acculturation Rites of Islam With Local Culture
People Makassar who have accepted Islam as the official religion of the
empire, eventually making Islamic laws as the fifth pillar of their culture, namely
Sara'. The Sumatran Malay scholar was instrumental in instilling Islamic values
among the Bugis-Makassar. Those values eventually become part of a pattern of
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behavior.
There are five pillars of Bugis-Makassar culture, namely Pengandereng/
Pangngadakkang, Rapang, Wari, Talk, and Sara '. Abbas (2015: 7-8) explains that
Pangngadakkang is a set of manners set both orally and in writing, either in the
relationship between individual and collective, Rapang is knowledgeable in several
stories of the past are used as guidelines or lessons for the present and which will
come, Wari is the understanding lineage and rules of kinship as well as the placement
of strata so that the family unit is maintained and the authority of the palace will be
maintained, Bicara related to knowledge on the rules of justice adopted and agreed
upon in the community, and Sara' is loaded the laws of Islamic, including syariat
and tassawuf.
The influence of Islam, or known as Sara' in Bugis-Makassar cultural pillars,
then the Makassar people were doing a cultural acculturation. Acculturation is done,
including ritual harmonize with the principal Islamic laws, the term Batara
harmonizes with Allah SWT in prayer, fit a traditional worship nuanced
animism/dynamism with Islamic places of worship, and others.
Kingdom of Makassar (Gowa-Tallo) subsequently grown into a respected
Islamic sultanate in the eastern part of the archipelago. The Islamic sultanate when it
reached its heyday around 1607 to 1669 is able to align with major Islamic sultanate
in the archipelago, such as the Sultanate of Aceh, the Sultanate of Mataram, the
Sultanate of Banten, the Sultanate of Johor, even with the Turkish-Islamic Caliphate
and the Mufti of Mecca. Sultanate Makassar was even able to help the kingdoms of
Maluku on an equal basis of religion in the face of European colonizers. Mattulada
explain the parallel relationship as follows:
Kedudukan Makassar sebagai ibu negeri kerajaan menjadi sangat terpandang
dalam rangka pergolakan abad XVII di Nusantara ini. Kerajaan-kerajaan
terpenting di Nusantara ini ketika itu yang telah terjalin persahabatan dan
saling membantu dalam kesulitan, adalah kerajaan Islam Mataram, Kerajaan
Islam Banten di pulau Jawa dan kerajaan Islam Aceh di Sumatera. Dengan
raja-raja Maluku... baginda selalu memikirkan untuk membebaskan raja-raja
sahabat baginda itu dari penindasan Belanda (1991: 60).
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CONCLUSION
Malays have a big hand in making Islam as the official religion practiced by
people of Makassar since the century of 16th and 17th to the present. The role of the
Malays in the pass on the teachings, values, norms of Islam among people of
Makassar, which is brought and introduced Islam, develop and disseminate the
teachings of Islam, to build a place of ritual worship of Islam, creating a feel of Islam
in public life, and do acculturation rites of Islam with local culture.
Islam became one fastener strong spiritual connection between the Malays and
the people of Makassar today. Finally, it can be concluded that people in coastal
areas of the Kingdom of Makassar (Gowa danTallo) derived from the teachings of
Islam Malay traders and Islamic scholars around the century of 16th and 17th. Then,
Islam spread through the role of local community leaders, including King of Gowa
XIV Sultan Alauddin, King of Tallo V Sultan Abdullah Awalul Islam, I Radeng
Daeng Massikki Karaengta Ujungtanah ri, Sayyid Jalaluddin Al-Aidid, I Danda Kare
Supa Karaeng Mase ri Laikang, I Bunrang Dalang Daeng Baso Nakku ri Cikoang, I
Butusang Sufi Sumbawa. Through these figures, the teachings of Islam are taught
from generation to generation until today in Makassar.
The Kingdom of Makassar in the name of Islam became a great empire, and
respected in the archipelago. Over 62 years, the Kingdom of Makassar able to
survive as one of the great Islamic empire archipelago that is parallel to the Kingdom
of Mataram, the Kingdom of Banten, and the Kingdom of Aceh. Diplomatic relations
to reach parts of the Islamic government in Mecca, Turkey, India, Manila, and even
extends to the Christian kingdoms in Europe like Portuguese and Spain. This was
revealed in Mattulada following explanation:
Menurut catatan Lontara Gowa, baginda melakukkan persahabatan dengan
Gubernur (Spanyol) di Manila, Raja Muda (Portugis) di Goa India, Presiden di
Keling (= Koromandel India), Mechante Masulipatan (India), dengan Raja
Inggeris, Raja Portugis, Raja Kastilia (Spanyol) dan Mufti di Mekkah (1991:
60).
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REFERENCES
Abbas. 2015. The Maritime Leadership Patterns of Makassar Kingdom in 16th – 17th
Century. International Proceeding for ATMA IV. Kualalumpur: Universiti
Kebangsaan Malaysia (UKM).
Anonim. Lontara Patturioloanna Tu Laikanga, Tu Lakatonga, Tu Cikoanga.
Diterjemahkan oleh Abbas DaEng Matu’ tahun 1995. Makassar.
DaEng, Abbas DaEng Matu’ KaraEng. 1996. Kerajaan-Kerajaan Bugis Makassar
dan Ruang Lingkup Kekerabatan (suatu tinjauan sejarah dan sosialpolitik). Makassar- Laikang: KaraEngta Personal Library.
Marzuki, Laica, Dr. 1995. SIRI’ Bagian Kesadaran Hukum Rakyat BugisMakassar. Makassar: Hasanuddin University Press.
Mattulada, Prof, Dr. 1991. Menyusuri Jejak Kehadiran Makassar Dalam
Sejarah. Makassar: Hasanuddin University Press.
-------------------------. 1998. Sejarah, Masyarakat, dan Kebudayaan Sulawesi
Selatan. Makassar: Hasanuddin University Press.
Romo, I Mangngarre DaEng. 1951. Angkana-Kanai Pappokokinna Tauwwa ri
Laikang, Cikoang, Lakatong (salinan Manuskrip Lontara).
Polombangkeng.
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Biography of The Writer
Abbas was born in Makassar on Friday, July 23, 1975.
Completed the undergraduate education of Engish Literature
Courses at Hasanuddin University in 1997. Then continued his
studies at the Master's Degree Program in English Language
Studies (ELS) in 1999 and in 2002 took the field of Gender
Studies In the Literature.
In addition to the activities in the field of education and teaching at Hasanuddin
University since 1998, is also active in a wide range of sports, social organizations,
and youth. Some scientific writings in book form that it generates, including Aru and
Riwaya'na Kappala Tallung Palakka Batuwa (1996), Kerajaan-Kerajaan
Makassar dan Bugis Dalam Ruang Lingkup Ikatan Kekerabatan (1997), Makna
Filosofis Dalam Pesan-Pesan Seni Bela Diri (2000), Idealisme Perempuan
Indonesia dan Amerika 1920-1940 : refleksinya dalam novel Layar Terkembang
dan My Mortal Enemy (2006), dan Pengantar Ilmu Budaya (2008). Also, he is
active to present the paper on national or international seminar, such as Makassar,
Surabaya, Bogor, Jogjakarta, Jakarta, Korea, Japan, Malaysia, Brunai Darussalam,
Singapore, Thailand, and so on.
Participated as a presenter in several international conferences, including
International Seminar of Dies Natalis Fakultas Sastra ke-50 (2010), International
Seminar of Melayu Serumpun Indonesia - Malaysia (2010), International Seminar of
Kongres Antar Bahasa dan Budaya (KABB) Brunai Darussalam (2011), International
Seminar of National Character Building, Dies Natalis Fakultas Sastra ke-51 (2012),
International Conference of Issues and Challenges In Malay-Indonesia Studies,
Hankuk University – South Korean (2012), International Seminar of Kongres
Bahasa-Bahasa Daerah II (KBBD) Sulawesi Selatan (2012), dan International
Seminar of the Archeology, History, and Culture of Malay by Institute of the Center
Studies of Malay, University of National Malay in 2013, 2014, 2015.
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