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The Existence of Makka Keke's Belief System in Gantarang, Selayar

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The Existence of Makka Keke's Belief System in Gantarang, Selayar The Existence of Makka Keke’s Belief System in Gantarang, Selayar Hasaruddin [email protected] The State Islamic University of Alauddin Makassar Misbahuddin [email protected] The State Islamic University of Alauddin Makassar Abstract The impurity of Islam understood by most Indonesian Muslims at the beginning of dissemination constitutes to a form of adaptation through assimilation between Islam and local tradition that animism and dynamism are found, so that the Indonesian Muslims show things that are contrary with principles of Islam, especially those are related to the principles of Islamic’s theology that rejects all forms of musyrik and khurafat. The sinkretisme happens and experiences over all archipelago in general and continues to be-so, at least before some Islamic reform movement is present as neutralizing the situation. The existences of Islamic reform movements are not able to eliminate the ongoing process of acculturation. There is no much efforts provided considering that all movements in colonial period are limited. It is only at the time of Indonesia's independence that is all movements by reformist and traditional ulama are in move to act the upheaval including those take place in Selayar with Makka Keke’s belief system in the village of Gantarang. Keywords: Islam in Selayar, The Belief System of Makka Keke, Existence and Its Impact to Society. Introduction The faith can be explained in terms of the process of worship performed by a person or people to the power and the The Existence of Makka Keke’s Belief System in Gantarang, Selayar will outside him. In the conduct of life, humans experience, either consciously or not, events that are not always able to control it, even for unwanted things. At that time, it is realized that there is a force outside of them that cannot be conquered. The next step taken to look forward to guessing the source of such power. The source of supernatural power usually refers to the macrocosm of nature that is found around, such as large trees, large rocks, gods and goddesses. This belief is nothing, but the expression of a sense of unseen things that people experience over the world (numinous). Rudolf Otto, a religious historian wrote that the sense of the unseen things (numinous) is the basis of religion. That feeling that precedes any desire to explain the origin of the world or find a basis for ethical behavior. The strength of unseen things perceived by humans in different circumstances, sometimes inspired by the wild and intoxicating joy, tranquility deep, wry, awe, and despicable before the presence of the mysterious force that is inherent in every aspect of life.1 Every human being has the religion feeling that he has bringing with himself/herself as diviniatus census. The feeling whether grows up or not or dies or not, basically depends on individual's environment. Religions and belief systems of society are one of the elements of human culture as a whole. Other systems include of systems and social organization, system of knowledge, language, arts, subsistence, technology, and equipment.2 Koentjaraningrat established of the essential elements that existed in a religion, namely: (1) religious emotion, (2) a 1Karen Armstrong, A History of God: The 4,000-Year Quest of Judaism, Christianity and Islam, terj. Zaimul Am, Sejarah Tuhan: Kisah 4.000 Tahun Pencarian Tuhan dalam Agama-Agama Manusia (Cet. V; Bandung: Mizan Pustaka, 2012), h. 29-30. 2Koentjaraningrat, Kebudayaan, Mentalitas dan Pembangunan (Cet. XXI; Jakarta: PT. Gramedia Pustaka Utama, 2015), h. 2. JICSA Volume 05- Number 02, December 2016 137 Hasaruddin, Misbahuddin belief system, (3) a system of religious ceremonies, and (4) a community that embraces it.3 A religious system in a culture always has characteristics to maintain as possible the religious emotions among followers that will automatically keep the purity of the teachings continued existence as well as possible. In such condition, a characteristic is found in religion will always be maintained originality, without any assimilation between the purity of the foreign matters coming from outside. The uncompletion of the teachings of Islam which is brought to the various parts of the archipelago with the very soft and compromise with local tradition which has long been rooted becomes one of the triggers easily shift and acculturation value in terms of Muslim’s beliefs and practices of worship with traditions of foreigners from out of the scope of the Islam’s teachings. It is also about the lack of science education which is further aggravated by the occupation of foreign nations who has created under-development of human resources of this country in many ways, including from its religiousity. The impurity of Islam understood by most Indonesian Muslims at the beginning of dissemination constitutes to a form of adaptation through assimilation between Islam and local tradition that animism and dynamism are found, so that the Indonesian Muslims show things that are contrary with principles of Islam, especially those are related to the principles of Islamic’s theology that rejects all forms of musyrik and khurafat. The sinkretisme happens and experiences over all archipelago in general and continues to be-so, at least before some Islamic reform movement is present as neutralizing the situation. The entrance and development of Islam in the archipelago can be determined based on two sources which are external sources and internal sources from within the 3Koentjaraningrat, Pengatar Ilmu Antropologi (Cet. VI; Jakarta: Aksara Baru, 1986), h. 32. JICSA Volume 05- Number 02, December 2016 138 The Existence of Makka Keke’s Belief System in Gantarang, Selayar archipelago. There are four sources originating from outside the archipelago. First, the source was from Arabic. This opinion was expressed by Crawfurd, Keyzer, Nieman, De Hollander, Muhammad Naquib al Attas, Abdul Karim Amrullah (Hamka), and Abdullah Bin Nuh. They asserted that the Arabic traders had been doing trade activity with the nation tribes in the archipelago in the 7th century AD. In the 7th century, the archipelago trading dominated by Sriwijaya Kingdom, particularly in the western part of the archipelago.4 Second, the source was from European. This source came from Marcopolo travel records. In 1292 AD, he stopped at the Royal Samudera- Pasai.5 Third, the source was from Indian. This source pointed out that the Indian traders from Gujarat were nont only trading, but also actively spreading the religion and culture of Islam, especially to the people of the archipelago who lived in seashore. This theory was proposed by C. Snouch Hurgronye in 1883 AD, and was supported by Gonda, Van Ronkel, Marrison, R.A Kern, and C.A.O. Van Nieuwinhuize.6 Fourth, the resource was from China. This source was based on records that came after Ma Huan Ceng Ho. He noted that around 1400, there had been Muslim merchants who lived in the northern coast of Java. However, some sources from the Chinese else stated that in the 7th century AD, an Arabic merchant became the leader in an Arabic Muslim’s settlement on the coast of North Sumatra that was Ta Shih.7 4Busman Edyar dkk, (ed), Sejarah Peradaban Islam (Cet. I; Pustaka Asatrus: Jakarta, 2009), h. 207. Kerajaan Sriwijaya (Palembang), banyak meninggalkan bukti-bukti prasasti berangka tahun 775 M dari semananjung Malaka sampai Kedah. Orang Arab menyebut Kerajaan Sriwijaya dengan sebutan Zabak, Zabay atau Sribuza. 5Dedi Supriyadi, Sejarah Peradaban Islam (Cet. I; Pustaka Setia: Bandung, 2008), h. 195. Kerajaan Samidera-Pasai adalah Kerajaan Islam yang dirintis oleh Malik al Shaleh/Meura Silo (659-688 H/1261-1289 M). 6 Dedi Supriyadi, Sejarah Peradaban Islam...h. 191. 7 Busman Edyar dkk, (ed), Sejarah Peradaban Islam...h. 191-192. JICSA Volume 05- Number 02, December 2016 139 Hasaruddin, Misbahuddin Meanwhile, there were also sources of the archipelago, namely: First, the discovery of the tomb in Leran-Gresik. There was a name known as Fatimah Binti Maimun written on the tomb by year 1028 AD. Second, in the headstone tomb of Sultan Malik al-Salah, the ruler in the kingdom of Samudera Pasai, was found the data about Sultan’s death time which was in the month of Ramadan in 676 AH / 1297 AD. Third, the tomb of Maulana Malik Ibrahim in Gresik, there was a note noticed "Died in 1419 AD" in which the sepulcher tomb brought from Gujarat.8 Some researchers of Islam history in South Sulawesi like Mattulada9, Abu Hamid10, Andi Zainal Abidin Farid11, Abdul Razak Daeng Patunru12, and Ahmad M. Sewang13 stated that the early seventeenth century Islam was made the official religion of the kingdoms that existed in this region. Islam became the official religion of the kings who massively followed by the people cannot be separated from the efforts of three scholars (Ulama), namely: Abdul Makmur Khatib Tunggal or ri Bandang 8. Badri Yatim, Sejarah Peradaban Islam (Cet. I; Raja Grafindo: Jakarta, 2007), h. 191-192. 9Mattulada,. “Islam di Sulawesi-Selatan,”..dalam .Taufiq Abdullah (ed.), Agama dan Perubahan Sosial (Cet. I; Jakarta: CV Rajawali, 1983), h. 222. 10 Abu Hamid, Sistem Pendidikan Madrasah dan Pesantren di Sulawesi Selatan, dalam Taufik Abdullah (ed), Agama dan Perubahan Sosial (Cet. I; Jakarta: CV. Rajawali, 1983), h. 340. 11 Andi Zainal Abidin Farid, “Lontara Sulawesi-selatan Sebagai Sumber Informasi Ilmiah”, dalam Andi Rasdiyanah Amir (ed). Bugis Makassar dalam Peta Islamisasi; Selayang Pandang tentang Beberapa Aspek (Cet. I; Jakarta: IAIN Alauddin, 1982), h. 66. 12 Abdul Razak Daeng Patunru, Sejarah Bone....., h. 82. 13 Ahmad M. Sewang, Islamisasi Kerajaan Gowa (Abad XVI sampai Abad XVII) (Cet. II; Jakarta: Media Grafika, 2005), h. 91. JICSA Volume 05- Number 02, December 2016 140 The Existence of Makka Keke’s Belief System in Gantarang, Selayar Datuk, Abdul Jawad Khatib Bungsu or Datuk ri Tiro, and Datuk Sulaiman Khatib Eldest or Patimang ri.
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