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Islamization in South Sulawesi and Its Institutionalisation As The State Religion (1605–1611)
Abstract
This paper explains how changing Islam, previously the religion of the people of South Sulawesi, became the state religion (Gowa-Tallok Kingdom). Placing the right context in institutionalizing Islam in the Gowa-Tallok Kingdom can explain how Islamization in South Sulawesi took place until 1611. The historical method is used, which focuses on the causal aspects of the events being studied. The causal aspect of events is based on the narrative contained in the sources and references referred to as a marker of library research. This paper explains that the conversion of Islam in South Sulawesi society occurred long before Islam became the state religion. Adaptively, the people of South Sulawesi have been exposed to Islam through a network of Muslim traders and muballigh for 125 years. The people of South Sulawesi had been familiar with the teachings of Islam, subject to external pressures that favored the conversion of local religions to Islam. When Islam was institutionalized as the state religion, it took only 7 (seven) years to convert the people of South Sulawesi to Islam. By 1611, South Sulawesi had been Islamized, except for the mountainous areas in the north.
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p>This article aims to describe how the islamization process in South Sulawesi takes place approximately 17th century reviewed from Islam history, particularly related to when, who, where, and from where. Islamization in South Sulawesi took place in approximately 16M, has made social change for local people. The change at least occurs by religion shift among people from previously Hindu-Buddhist to new religion, that is Islam. Islamization in South Sulawesi using top down pattern. It means that for the initial stage, Islam is accepted by the king then society officially embraces Islam. In the islamization context in South Sulawesi, this area is a bit late accepting Islam compared with other areas in the eastern part of Indonesia such as Maluku, and Kalimantan. However, the trading relationship with other kingdoms has occured since long time ago. The area which initially embraces Islam in South Sulawesi is The Gowa-Tallo Kingdom. The kingdom is also the first which declares Islam as the official religion in the kingdom. Likewise, the clerics dan the king have extremely big role for islamization in South Sulawesi.
Artikel ini bertujuan untuk mendeskripsikan bagaimana proses islamisasi di Sulawesi Selatan yang berlangsung sekitar abad ke 17 M ditinjau dari sejarah islam, terutama menyangkut kapan, siapa, di mana, dan dari mana. Islamisasi di Sulawesi Selatan yang berlangsung sekitar abad ke 16M, telah membawa perubahan sosial terhadap masayarakat setempat. Setidaknya perubahan itu berlangsung melalui beralihnya agama masyarakat, dari agama yang sebelumnya bersifat Hindu-Budha ke agama baru, yaitu Islam.Islamisasi yang berlangsung di Sulawesi Selatan berlangsung melalui pola dari atas ke bawah (top down). Artinya, pada tahap awal Islam diterima oleh Raja, lalu setelah itu rakyat secara resmi memeluk agama Islam. Dalam konteks Islamisasi di Sulawesi Selatan, kawasan ini agak terlambat menerima agama Islam dibandingkan dengan kawasan lain di Timur Nusantara, seperti Maluku, dan Kalimantan. Namun hubungan perdagangan dengan kerajaan lainnya sudah berlangsung sejak lama.Adapun daerah Kerajaan yang lebih awal memeluk agama Islam di Sulawesi Selatan ialah Kerajaan Gowa-Tallo.Kerajaan ini juga yang pertama menjadikan Islam sebagai agama resmi kerajaan. Demikian juga peran Ulama dan Raja sangat besar peranannya dalam Islamisasi di Sulawesi Selatan.
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During the reign of Sultan Ala'uddin (r. 1593–1639), the Makassarese of Gowa and Talloq initiated a new form of historical writing known as lontaraq bilang. This article argues that this genre represents an Islamic form of historical writing that simultaneously integrated distant places and events within the structure of Makassarese history and Makassarese people and practices within the umma and the structure of Islamic history. Examining this islamisation of history writing yields new insight into premodern Makassarese notions of empire, social change, and religious identity. Lontaraq bilang are an important source of insight into how Makassarese grappled with what it meant to be Muslim and how processes of islamisation were transforming (or should ideally transform) their society.
viii, 230 leaves This study focuses on the relations between Wajoq, a confederative Bugis polity in South Sulawesi, Indonesia, and overseas groups of Wajorese migrants in Makassar, western Sumatra, the Straits of Melaka and eastern Kalimantan during the century following the Makassar War (1666-1669). It argues that these outlying communities interacted with the center in ways similar to those of the local constituents, and that the diaspora can therefore can be seen as part of the state. The ability of the Wajorese government to incorporate these groups rested on a long-standing mechanisms for holding its various components together and on its definition of membership within the state. Wajorese migrants exhibited remarkable versatility in adapting to local conditions in the areas where they settled. While each community developed along its own lines, they employed similar strategies. Foremost among these were intermarriage, diplomacy and warfare. The various communities also cooperated with each other by sharing intelligence, establishing a commercial code of law and providing military assistance. Such cooperation was facilitated by the Bugis concept of pesse meaning solidarity or commiseration. Pesse was the cultural and emotional glue that bound the migrants to the homeland. It was therefore key to the maintenance of links between the constituents of Wajoq. Relations between Wajorese migrants and their homeland intensified in the early eighteenth century when successive rulers in Wajoq deliberately sought to harness the military and commercial potential of the migrant communities. This effort culminated in the l730s when the exile La Maddukelleng returned from eastern Kalimantan, assumed the leadership of Wajoq, rallied the support of the Wajorese communities in Makassar and Sumbawa and attempted to expel the Dutch from South Sulawesi. While ultimately unsuccessful, his campaign exemplifies the manner in which the overseas Wajorese remained an essential part of Wajoq well into the eighteenth century. PhD
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