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TAWARIKH: International Journal for Historical Studies, 6(1) October 2014

BAMBANG SULISTYO

Malay Emigrants and Their Islamic Mission in South Sulawesi in 16th to 17th Century

ABSTRACT: The presence of Malay people in South Sulawesi indicated the beginning of its civilization development. They played an important role in economy, politics, and religion. The trade navigation grew, connecting South Sulawesi with other parts of the archipelago. Gowa kingdom, then Makassar, was for the ϔirst time agrarian community and eventually developed to be maritime area when Malay people were appointed as harbor masters. In sixteenth century, South Sulawesi had changed drastically and led to its culmination in seventeenth century. At this time, South Sulawesi was very dominant in political role in the archipelago and even it took over the roles which were previously played by the Western part of Indonesia. In this process, the role of Malay emigrants was very important, especially in developing civilization. Their strategies started in cultural development. In search of the early Islamization in South Sulawesi, it is not adequate to study the local condition only since Islam had developed in all over big civilized countries, such as Europe, Middle East, and Asia, included China. The navigation activities network had become global. The Islamic leaders’ authority at this time had been beyond the boundaries of the nations and even the continents. In addition to primary sources, this study also used mostly historiographical sources relating with Islamization in South Sulawesi. KEY WORDS: Malay people, emigrants, process of Islamization, Gowa kingdom, political role, developing civilization, and South Sulawesi.

INTRODUCTION The Malay people were militant strugglers The presence of Malay people in South against the Dutch, i.e. VOC (Vereenigde Oost- Sulawesi indicated the beginning of its Indische Compagnie or Dutch East-India civilization development. They played an Company). They involved themselves in important role in economy, politics, and Makassar war, which was a very violent war in religion. The trade navigation grew, connecting the history. Sultan Hasanuddin, King of Gowa, South Sulawesi with other parts of the however, lastly surrendered and signed the archipelago. Gowa kingdom (then Makassar) Bongaya Treaty in 1669. Nevertheless, the war was for the irst time agrarian community and was still undergone and made alliance with eventually developed to be maritime area, when Trunojoyo of Madura in Central and East Java Malay people were appointed as harbor master. and Karaeng (noblemen of Makassar) Galesong It was the Malay people who converted South to battle against the alliance of Mataram Sulawesi, Nusa Tenggara (little Sunda’s islands), kingdom and the VOC. They even fought against and East Kalimantan to Islam. So, they played the VOC in Banten, Western Java island. an important role not only in controlling the This paper is aimed at describing the role mission of Islam, but in expanding the inluence of Malay people in the process of Islamization, of Islam as well. They occupied the vital particularly in South Sulawesi. For the purpose positions in religious kingdoms. of this study, the given historical literatures

About the Author: Dr. Bambang Sulistyo is a Senior Lecturer at the History Department, Faculty of Humanities UNHAS (Hasanuddin University) in Makassar, South Sulawesi, Indonesia. For academic purposes, he can be reached at: [email protected] How to cite this article? Sulistyo, Bambang. (2014). “Malay Emigrants and Their Islamic Mission in South Sulawesi in 16th to 17th Century” in TAWARIKH: International Journal for Historical Studies, Vol.6(1) October, pp.53-66. Bandung, Indonesia: Minda Masagi Press and UNHAS Makassar, ISSN 2085-0980. Available online also at: http://www.tawarikh-journal.com/index. php?p=abs&view=detail&id=90 Chronicle of the article: Accepted (September 4, 2014); Revised (October 10, 2014); and Published (October 28, 2014).

© 2014 by Minda Masagi Press Bandung and UNHAS Makassar, Indonesia 53 ISSN 2085-0980 and website: www.tawarikh-journal.com BAMBANG SULISTYO, Malay Emigrants and Their Islamic Mission about Islamization in South Sulawesi would Sumatra. At this time, Jipang was as a town be reviewed. The Islamic mission in the global equal as Demak (1475-1546). Jipang ruler context will also be analyzed. deied to rebel against Sultan Trenggono, the last Sultan of Demak in Central Java. MALAY MOSLEMS IN SOUTH SULAWESI The decline of Demak discouraged the Formerly, the Malay people were not war commanders to participate in civil originated from merely Malaka peninsula. war. They intensiied the Islamic mission, At the irst time, the Javanese traders were instead Raden Mas Suryo Adilogo and Syech regarded as Malay people and played an Zakaria al-Magribi, whose came from Java important role in Islamic mission. In the 16th via Kalimantan, domiciled in Kapuang Jawa, century (it is assumed even earlier), just Pamboang, North Mandar in South Sulawesi. about at Jeneberang river estuary, there had The words of Raden Mas means the position in been few colonies of Moslem merchants came high nobility in Java; Suryo means sun (planet from Gresik, so that this river was named star); Adi means prime (irst); and Logo means Sungai Garrasik (Garrasik River). According to war (battle). So, Raden Mas Suryo Adi Logo Bugisnese and Makassarese people, Gresik is means a noble who acted as war commander. pronounced as Garrasik. Gresik had been the Meanwhile, Syech is a title given to a senior centre of Islamic mission since the Madjapahit ulema; and Maghribi used to mention the word era in East Java (Olthof, 2002). of Marocco in North Africa. So, it was said that Maulana Malik Ibrahim, a famous Syech and Syeh Zakaria al-Magribi came from Marocco, a merchants lived in Gresik, who was known country which is located in the West of Egypt as Sunan Gresik. As Syech, he is a descendant and Algeria in North Africa. Islam, however, of Prophet Muhammad SAW (Salallahu was not spread extensively to all over Mandar ‘Alaihi Wassalam or peace be upon him). area in South Sulawesi, since it was not Another Javanese colony was in Sorobaya, just supported by the King. near Takalar in South Sulawesi. It is called The Gowa chronicle mentioned that I “Sorobaya” since many of its inhabitants came Lagalasi, a Javanese, came to see Karaeng from Surabaya in East Java. There was Sunan (noblemen of Makassar) Tumaparisi Kallona Gresik’s pupil called Raden Rahmat who was (dead in 1547). Karaeng Tallo, Tunipasuru, a smart noble from Madjapahit kingdom in was said to be keen on travelling. He had been East Java and he was known as Sunan Ampel as to Malaka and Johor, where they had debts. well. The successor of Karaeng Tumaparisi Kallona The great charisma of Sunan Ampel was was Tunipalangga Ulaweng (1546-1565). not only for Javanese Moslems, but Chinese In Goa lived a Javanese called Anakodha or Moslems as well. He adopted Chinese Nakhoda (ship’s captain) Bonang, together architecture to build mosque. According to with his followers, consisting people from Chinese Moslems, Sunan Ampel is a descendant Pahang, Patani, Campa, Minangkabau, of Chinese. Gresik and Surabaya are located and Johor. They were given privileges to closely one to another at the East part of Java. live in Somba Opu. Their place was called They were port cities and at the same time Mangalekana. became the centre of Islamic mission in the The special welcome, that was given to archipelago. In addition, Takalar, which is the Nakhoda Bonang, indicated that he was Southern of Makassar, was existed the villages, honoured. Anakhoda derived from the word namely: Patani, Jipang, Cilalang, and Soreang. of nakoda, means the ship’s captain. This In these villages, there consecutively word is used for the crew who steer the ship. existed colonies from Patani, a kingdom in If it is analyzed through traditional Javanese Melaka peninsula; Jipang, a town in Northern literatures, it may be concluded that Nakhoda coast of the Eastern Central Java; Cilalang and Bonang, who was an ulema from Java, is Soreang are two small towns in South Jakarta. Sunan Bonang. He is one of the Wali Sanga In Takalar, it was even found the grave of Datu (the nine pious leaders who spread Islam Pangaruyung, the name of a place in West in Java), whose his father-in-law is the chief

54 © 2014 by Minda Masagi Press Bandung and UNHAS Makassar, Indonesia ISSN 2085-0980 and website: www.tawarikh-journal.com TAWARIKH: International Journal for Historical Studies, 6(1) October 2014 commander of Demak kingdom. In his effort world). His son, Sang Sapurba, appointed as to undergo Islamic mission, he managed to king in Siguntang Mahabiru, near Palembang, conquer a bandit (gangster) called Sunan South Sumatera, which is also lived in above Kalijaga to become Wali (Moslem saint). The world, the place of God (Ahmad, 1997:1 and presence of Sunan Bonang was in the era of 9-10). Demak sultanate, 1475-1546.1 It is assumed that Nakhoda Bonang existed According to Mattulada (2011), there is the after the fall of Malaka in 1511; and even after relationship between the presence of Nakhoda the fall of Demak in 1546, the Javanese ulema Bonang and the development of Islam in Gowa (Moslem scholars) played an important role kingdom. Nakhoda Bonang was offering the in Islamic mission, because Demak had been traditional guns, 80th belo (an ornament) tote, twice attacking Portuguese who controlled a wood sekelat, a roll of beledru cloth, and a Malaka, and at the same time failed to manage half score of lowered sash (cindai). He also the war on land. The Demak troops had been requested to the King of Gowa, as follows: twice destroyed by the Portuguese troops, as its technology was inferior to Portuguese. “I hope nobody enters our home without The Demak ships were too big compared to permission. I hope nobody enters our home Portuguese ships, so they sailed very slowly. arbitrarily. I hope there is no regulation enforced to us if we make mistakes”. The consequently, they were ired and sunk His Majesty, the king of Gowa, replied: “If my easily down the sea (Kartodirdjo, 1988). buffalo has descended into the water, if it has Few years later, civil war was happened heavy burden, never you do commit murder in in Demak. Sultan Trenggono was killed, so it my kingdom without my knowledge?” Anakhoda Bonang said: “To whom do you ask led to vacuum in authority. Pesantren (Islamic for this request?”. Bonang also answered: “All boarding school) Giri in East Java, then, who wear sarong such as Pahang, Patani, Campa, developed and took over the role of Demak in Menangkabau, and Johor” (cited in Mattulada, religious activities in particular. It is likely that 2011:30-31). Sunan Bonang lived in Makassar. As Moslem saint, he was a legendary igure. His grave is in Based on the response of Nakhoda Bonang, it Tuban and Bawean island, an insland which is is clear that at the meantime the tribal integration located between Madura island and Sulawesi had happened extensively across the archipelago. island (Arif, 2000:160). The integration started from Pahang, Johor, The 10th King of Gowa, Tunipalangga, is a dan Patani which are all located in Malay descendant of Malay, I Daeng ri Mangalekana, peninsula, to Campa (then Vietnam and who was the second harbor master of Somba Cambodia), and lastly in Minangkabau at the Opu. And as a famous ulema, Nakhoda West coast of Sumatra. Malay people not only Bonang was known to execute the Islamic lived in Gowa, but also in Siang whose origin mission. Moslem Malay at Mangalekana in was Johor and Patani. South Sulawesi continuously increased. They According to the chronicle report, written became merchants and businessmen. They by Antonio de Paiva, a Portuguese, they were protected by the king and be the main (Malay people) had lived in these areas since contributor to the kingdom revenues.2 50 years before 1542 (cited in Cortesao ed., Malay communities had developed sharply 1944). However, there is no data whether as the impact of continuously decreased in they had become Islam followers as it had Javanese trading to Moluccas since the fall been in Arab country, namely Mecca and of Majapahit, Malaka, and Demak kingdoms Madinah (Mappangara & Abbas, 2003:8). (Nugroho, 2010; and Dunn, 2011). This Moslem in Malaka believed that their king was situation gave chance to Pahang, Patani, and a descendant of Maharaja Sang Perta Dewa in Johor in Malay Peninsula to fulill the trading Keinderaan, who lived in Suralaya (superior 2In fact, the King of Gowa was not allowed to take his 1In 1546, Sultan Trenggono was killed. Demak kingdom people’s properties based on social agreement, when was got involved on civil war which lasted by its fall. Finally, the appointed as To Manurung by Bate Salapang. In this case, the authority moved to the hinterland in Java, to Pajang and, then, to king’s income depended upon Malay Moslem merchants. See, for Mataram in Surakarta and Yogyakarta, now Central Java area. further information, Mattulada (2011).

© 2014 by Minda Masagi Press Bandung and UNHAS Makassar, Indonesia 55 ISSN 2085-0980 and website: www.tawarikh-journal.com BAMBANG SULISTYO, Malay Emigrants and Their Islamic Mission network to China and Moluccas. They bought he also understood Christian professed by rice to Makassar and exchanged it with spices, Portugues people. such as nutmeg, mace, and cloves (Reid, Lastly, Makassar developed as an 2004:176). As excellent merchants, one of international trade harbor. Various nations, them was appointed as harbor master at Goa whose countries waged war one another, came who was responsible for economy and harbor to Makassar and forced to make peace by the management. Because of his great dedication, time they arrived in Makassar. It was why at the king built a mosque at Mangalekana. Somba Opu not only lived Malay people, but The existence of Malay Moslems in Gowa also the chambers of commerce of British, brought about the kingdom become more Portugal, the Dutch, France, and Denmark, developed. The religious activities of Malay who most of them were enemies and they people at Mangalekana, their achievements were Christian. Meanwhile, more Malay in trading and in economy, and the respect people, including Javanese, came to Makassar of Gowa and Tallo kings by giving them as well (Reid, 2004:26). vital positions made Makassar people being Various cultures and religions inluenced motivated. It is assumed that many Makassar Makassar community, including Christian. This people converted to Islam. This phenomena caused Karaeng Matoaya and other kings in were regarded interesting by King of Gowa. South Sulawesi argued one another to decide However, Lontara Sukkukna ri Wajo which religion is the most reasonable for (traditional historiography of Wajo) stated them. Wajo manuscript recorded the dialogue that activitivy to spread Islam by Nakhoda between Karaeng Matoaya of Gowa and the Bonang was not effective, because he mostly older Arung Matowa of Wajo, La Mangketje, as spoke about terrible prohibitions in Islam follows: (Poelinggomang, 2004:82). It seems that Nakhoda Bonang conveyed about threat on Matoaya: “Dear Sir, you look sick. Could you revenge day and sins with torture in grave and please explain to me, how many Gods are there actually?” hell to motivate people coverted to Islam. In Matowa: “There is only one God, but there are addition, he also conveyed about doomsday, great amount of God’s messengers”. the day when the dead would be resurrected Matoaya: “Doesn’t this God have mother and from grave if he or she passed on siratal father?” Matowa: “That is the reason why there is no God mustakim (a path as big as hair) to heaven, but one. He doesn’t have mother and father” (cited to whom is not pious and sins against Islam in Noorduyn, 1972:26). would fall and sink into the raging hell ire. So, Nakhoda Bonang doctrines had not yet Indeed, this dialogue had not yet totally oficially succeded in Islamizing the Makassar answered the religious problems that were (Poelinggomang, 2004). ideally accepted by them. I Lagaligo epic, In 1580, when Tunibata (King of Gowa) which was a reference of traditional Bugis was killed by Bone soldiers; at the meantime, religion, stated that the religious life begun Sultan Ternate, who governed Selayar, offered when a couple of God in Boti Langie (above himself to be an ally to oppose against all world) and a couple of God in Urie Liu (down enemies of Gowa if they are ready to convert to world). Under the advice of their guards, the Islam. However, Tunijallo was afraid if Ternate God in Boti Langie inisiated to create middle would made religion as his political supreme world in order to make ceremony for paying over Gowa. Tunijallo (1565-1590) had a good tribute to them in the world. The Boti Langie friendship with Karaeng Java from Johor, God couple, then, married of their son to a Malaka, Pahang, Blambangan, Patani, Banjar, daughter of God couple of Urie Liu. Obviously, and Moluccas islands who are all Moslems. At God couple, neither from above world nor the end, Islamic doctrine inluenced the belief down world was said to have mother and of nobalities of Gowa and Tallo. Karaeng Tallo, father, but this was not an indication that who was familiar with Malay Moslem traders, there was only one God (Mappangara & Abbas, was interested in converting to Islam although 2003).

Both Christian and Islamic God are Allah. In fact, only Aceh Sultan sent his ulema, The only difference is in the interpretation namely: Khatib Tunggal, Dato di Tiro, and Dato about Prophet Isa AS (‘Alaihi Salam or peace Patimang (Poelinggomang, 2004:83). be upon him) as the son of Maria or Maryam. Khatib Tunggal, alias Abdul Makmur Chatib According to Christian, Prophet Isa AS is called Tunggal, was an ulema born at Koto Tangah, Jesus, the son of Allah; whereas for Moslem, West Sumatra. He is a relative of Sunan Giri Prophet Isa AS was common people who was (Giri prince) from East Java. He came along appointed as Prophet and a messenger of with Dato Sulaiman, Khatib Sulung alias Dato God. Nevertheless, the above dialogue didn’t Patimang, and Abdul Jawab Khatib Bungsu discuss whether God had not son. Instead, the who is known as Dato di Tiro who was also a dialogue gave signals that the nobles of Tallo, pupil of Sunan Giri from Gresik, East Java. Gowa, and Wajo were opened to accept Islam. According to Javanese sources, Dato Ri At that era, Aceh authorized area, included Bandang was one of Sunan Giri pupils who Minangkabau.3 Aceh, as an Islamic kingdom, had been a chief commander of Demak was in hostility against Portuguese whose kingdom and was meritorious to subjugate the religion was Catholic. The military of Aceh Majapahit.4 After the fall of Demak sultanate, kingdom in Northen Sumatera and military caused by Pati rebellion, Pesantren (Islamic of Turkey Ustmani empires in Middle East boarding school) of Giri developed to be the united to oppose Portuguese. According centre of religious mission and succeded to Mendez Pinto, a Portuguese vagabond, Demak kingdom to play the political role not reported that Sultan Ala al-Din Riayat Syah only in Java, but also in the archipelago as well. al-Qahhar of Aceh kingdom asked Sulayman Khatib Tunggal was certain to be honored for (Turkey Ustmani Sultan) to be an ally. Under the position of Pesantren Giri delegation. the support of Egyptian Pasha, he (Sultan Ala At this time, the kingdoms of Demak and al-Din Riayat Syah al-Qahhar) got 150 Turkish Pajang in Central Java had ended and Java soldiers and some amount of Abessinian changed generally to be agrarian country. (Ethiopia) and Gujarat together with 200 hired The Prince of Senopati established Mataram soldiers from Malabar in India. They were kingdom at the Southeast of Yogyakarta.5 This elite troops of Aceh kingdom (cited in Azra, situation made Giri developed as the centre 2007:42-43). of Islamic mission in the archipelago with At this time, there had been globalization. its networks, included the Islamic kingdoms These relationships between Aceh kingdom across the archipelago. Khatib Tunggal was and Turkey Ustmani empires continued actively conveying Islam doctrines not only in until the 16th century (Alian, 1978). Jorge de Java, but also in Aceh, Johor, and Palembang Lemos, the Secretary of the Portugues Prince, (Noorduyn, 1972:33). reported that Khalifah (Caliph) of Turkey Similar to Javanese chronicle is Lombok Utsmani sent a military decoration to Sultan chronicle. Dato Ri Bandang is a pupil of Ala al-Din Riayat Syah al-Qahhar (1588-1604) Sunan Giri, at the Northern coast of East Java. and allowed the Aceh ships to put out Turkish At that time, Sunan Giri got support from lag (Azra, 2007:49). princes in East Java and Palembang in South In his bewildering of choosing Islam Sumatera. He instructed all of his students to or Catholic, Karaeng Matoaya asked the spread Islam to the whole archipelago. Lembu Portuguese governor in Malaka to send him a Mangkurat was sent to Banjar; Khatib Tunggal pastor. Meanwhile, he also asked Aceh Sultan to Makassar (South Sulawesi), Timor, Seram, to send ulema to Makassar (Reid, 2004:398). 4According to H.J. de Graaf (1954:61), Dato Ri Bandang also 3According to Azyumardi Azra (2007:39), Aceh seamen Islamized the Kutai Kertanegara in East Kalimantan preceded not only sailed in the archipelago, but also sailed across Indian supranatural power match against Raja Mahkota and he won ocean. The Portuguese reported that in 1526, an Aceh ship that match. Therefore, the king embraced Islam. After that, he which carried spices was seized on its way to Jeddah in Arabian also Islamized the Bima in West Nusa Tenggara. sea. In the next few years, Portuguese again committed piracy 5According to Anthony Reid (2004:112), Mataram kingdom to Aceh ships in Arabian sea. Aceh played an important role in resurrected as maritime monarchy just at the reign of Sultan trading navigation in the East – West world. Agung (1613-1646).

© 2014 by Minda Masagi Press Bandung and UNHAS Makassar, Indonesia 57 ISSN 2085-0980 and website: www.tawarikh-journal.com BAMBANG SULISTYO, Malay Emigrants and Their Islamic Mission and Selayar; while Prince of Prapen went to this world is on the way back to God. About Lombok, Bali, and Sumbawa. Obviously, Khatib the suism as one of the doctrins in Islam, Tunggal converted not only Makassar (Gowa Sukmono (1973) explained as follows: and Tallo) to Islam, but also Luwu, Bantaeng, and even the West little Sunda’s islands (Nusa That is the reason why we have to know God Tenggara Barat) and Kutai in East Kalimantan. perfectly in order our soul returns to integrate with God. There are four ways to God namely: Due to the different information about the Islamic law (syariat), mystical order (tariqat), the origin of Khatib Tunggal, it is believed that at highest knowledge (ma’rifat), and the essence that time, Islam was not inhibited by politics (hakikat). All these stages could be achieved if and power. The religious and social network the human being loves his/her God. Islamic law (syariat) contains norms and laws that must reached beyond the boundaries of states. be absolutely obeyed religous service. Mystical Islamic solidarity was not only limited to order (tarekat) is a stage in religious service the archipelago, but also extended to Middle after Islamic law is satisied as to get holiness East. The dispersion of Islamic mission, thus, and a profound love to Allah. Highest knowledge was endowed by the competition between (ma’rifat) is a stage in religious service which is only realized in the intense belief, longing, love, Christian brought by Portuguese and Islam and meditation of someone all are directed to brought by Moslems in Asia and Africa. In this know Allah perfectly. Essence (hakikat) is a stage period, Catholic and Christian religions were when human being would be able to give up successful in Moluccas and North Sulawesi led the ive senses activities and his thought, even forget himself in order to be united with Allah. by Santo (Saint) Franxicus Xaverius and De If someone could achieve the essence (hakikat), Brito. then he/she is said as insan kamil means the perfect human (Sukmono, 1973:40-41). PROCESS OF ISLAMIZATION As it has been mentioned before that since The disagreement between Khatib then, the three preachers whished to convert Bungsu and Khatib Tunggal was assumed South Sulawesi to Islam. They came to Selayar concerning to the religious service on the via Buton (Ambary, 1997:24; and Sewang, highest knowledge (ma’rifat) level, that 2005:73). In their opinion, the process of is the knowledge of God through spiritual Islamization would be more successful if experience by meditation. According to it irstly Islamized Luwu since the belief of Khatib Tunggal, religious services should be Lagaligo was for the irst time established at based on Sunnah (proper conduct of Prophet Luwu. Khatib Tunggal and his companions Muhammad) and Hadist (recorded sayings of were successful in making an agreement with Prophet Muhammad) instead of just individual Datu Luwu, La Patiware Daeng Parabung. He experiences since these individual experiences agreed to convert to Islam if Sawerigading may lead astray. Yet, for Khatib Bungsu, Islamic was acknowledged as divine, similar to angel mysticism or suism or tasawuf may prevent in Islam. As angel, he was a subordinate of black magician power from being developed in Prophet Muhammad SAW (Salallahu ‘Alaihi Tiro (Sewang, 2005:144). Wassalam or peace be upon him). The three Khatib Bungsu chose to Islamize the Tiro. preachers agreed as a beginning to be the real He was warmly welcome since Islam had Moslem. On 4th February 1603, Datu Luwu been known some years before, when ulema declared to convert to Islam (Poelinggomang, of Aceh, Syech Ahmad, had conveyed Islam in 2004:77; and Sewang, 2005:91). Tiro community, where he lived and married From Luwu, they went to Gowa; but on the noble in Sinjai. In 1604, Launru Daeng the way to Gowa, they stopped for a moment Biyasa, Karaeng of Tiro, together his people at Tiro (Bulukumba regency). Datu Di Tiro were ready to be coverted to Islam by Khatib then died here. Khatib Bungsu used suism Bungsu. The Santris (students of Islamic or Islamic mysticism approach for his Islamic boarding school) from Tiro proceeded to mission, whereas Khatib Tunggal tought the spread Islam to Kindang and Tombolo. requirements to convert to Islam. Suism From Tiro, Khatib Tunggal sailed to Gowa. emphasizes the belief that human life in On Thursday, 22nd September 1605, Khatib

Tunggal Islamized Karaeng Tallo, called I (syahadat), to pray (shalat), to fast (puasa) in Malingkang Daeng Manyori and entitling Ramadhan month, to pay the zakat (Islamic Sultan Abdullah Awallul Islam, who received tax) for the poor, and to go for pilgrimage Islam as his religion along with the king to Mecca (naik haji). This is the Rukun Islam of Gowa I, Daeng Manrabia entitled Sultan or ive basic principles in Islam; and, then, Alauddin in the age of 19 years along with his the holy Al-Qur’an and Al-Hadith of Prophet sister. The Islamization ceremony of Karaeng Muhamad become reference and guidance Matoaya, the King of Tallo, was held using for Moslem conduct (Suwirta, 2002; and the Holy Al-Qur’an and Sudanga sword, as a Sulistiono, 2009). symbol of the integration between Islam and Furthermore, Khatib Tunggal was custom. The Sudanga sword was the property appointed as Moslem judge at Somba Opu. of Karaeng Bayo, To Manurung (the descender Two years later, the whole people of Gowa and from heaven), the brother of Lakipadada, who Tallo declared to convert to Islam, when on 9th came down from Boti Langi (the sky). Khatib November 1607, held Friday praying (shalat Tunggal taught those three nobles to utter Jum’at) at Tallo. This indicated that Islam had two sentences of confession (syahadat), as oficially become the religion of Goa and Tallo commitmet to convert to Islam. The meaning kingdoms. The Sultan appointed Khatib Tunggal of the confession is the acknowledgment as a religion oficer, who was given a highest that there is no God but Allah, and Prophet authority to handle the religious affairs with the Muhammad is God messenger (Suwirta, 2002; title of Daeng Ta Kaliya, a Malay Moslem judge and Sulistiono, 2009). in Somba Opu (Sewang, 2005:144). The Governor (Mangkubumi) and Sultan As a religion oficer, Khatib Tunggal Gowa were obliged to fulill the requirements functioned as the king’s advisor. Obviously, the to be Moslem by believing six principles of inluence of Islam from Aceh in the period of faith in Islam (Rukun Iman), namely: (1) the Iskandar Muda existed with the acceptance belief that there is Allah, the great creator and of mystical order (tarekat) of wahdatul wujud very glorious, who has the power of the world, (union doctrin in Islamic mysticism between including on human being, and all human God and human) and the mysticism doctrins are obliged to worship Allah and go back to of Syech Abdul Qadir Jaelani, Al-Hallaj, and Al- Allah; (2) Belief in Angels, who were created Ghazali (Suwirta, 2002). from light, who do the jobs given by Allah; (3) This mystical order (tarekat) was clearly Believe in Prophets and Allah’s messengers, stated in the Makassar War Poetry, written who are selected human obliged to convey the by Enci Amin, ifty years later after Gowa and decrees of Allah; (4) Believe in the existence of Tallo had embraced Islam. Enci Amin was a Holy Books, mainly the holy book of Al-Qur’an clerk of the palace quoted Hamzah Fansuri’s which contains a compilation of Allah’s decree, poet who lived at this period. Nevertheless, the sent down to Prophet Muhammad; (5) Believe entrance of wahdatul wujud might be through in Predestination of Allah that the paths of pesantren (Islamic boarding school) of Giri. human life has been determined by Allah; and Since then Gowa developed to be the centre of (6), lastly, believe in the Day Hereafter and the Islamic mission in Eastern Indonesia. Just after Doomsday, that is the day when the human Mangkubumi (Governor) and the King of Gowa will be revived and account for all his/her were converted to Islam, the whole countries conducts during his/her life in the real world. were instructed, including their subordinates, If he/she made more charities and devoted to be converted to Islam. This is a historical to Allah, he/she will enter the Heaven. In the phenomenon, according to Tauik Abdullah contrary, if he/she was mostly in conlict with (1987), as the “top down model” in Islamizing Allah’s decree, then, he/she would get torture Indonesia. in Hell (Suwirta, 2002; and Sulistiono, 2009). About this historical fact, Lontarak According to Moslem, the human is obliged (chronicle) of Tallo stated also that “All who to acknowledge that there is only one God were defeated and pay homage to him must (Allah) by uttering two sentences of confession be converted to Islam, and their countries

© 2014 by Minda Masagi Press Bandung and UNHAS Makassar, Indonesia 59 ISSN 2085-0980 and website: www.tawarikh-journal.com BAMBANG SULISTYO, Malay Emigrants and Their Islamic Mission would become the conquered territories” breastless clothes both man and woman, (cited in Mone & Gani, 1988:209-210; and attaching small ball at male penis all were not Sewang, 2005:122). Islam, thus, dispersed found anymore. The female had worn clothes to the whole West coast of South Sulawesi covering their breast (cited in Reid, 2004:183). until the Southeast Sulawesi, which had been Some years later, Khatib Tunggal and his conquered by Tunipalangga Ulaweng (1546- associates Islamized Kutai in East Kalimantan 1565), including Mandar, Suppa, Sidenreng, and Bima in West Nusa Tenggara (Little Duri, Bacukiki, Lamuru, Lamatti, Siang, Barru, Sundanese Islands). The Kutai Tale stated Panaikang, Bajeng, Polombangkeng, Lengkese, that the two preachers, i.e. Khatib Tunggal Binamu, Bantaeng, and Bulukumba (Mahmud and Tunggang Parangan, after Islamizing et al., 2002; and Poelinggomang, 2004). the Makassar proceeded to Islamize Kutai The three charismatic ulemas involved and Bima (cited in Reid, 2004). Meanwhile, the Malay Moslem in poltical activities in Cikoang had been previously converted to Makassar. The military operation got a new Islam by Sayyid Jalaluddin al-Aiddid, who powerful support inspired by the holy war in came from Aceh on the way to Banjarmasin the efforts to maintain Islam. Gowa became and, at the end, arrived at Cikoang, Laikang, one of Islamic kingdoms network that was and Turatea. He confessed the Syiah (Shi’it) powerful in the archipelago. Anyhow, Gowa doctrins in Islam. He was successful in and other kingdoms in South Sulawesi didn’t converting a noble of Binamu to be Islam and take the position, as it had been done by married his daughter. He was rejected at Gowa, Demak in Java, Aceh in Sumatera, and Johor so he domiciled at Cikoang (Mappangara & in Malay Peninsula, preferred to ight against Abbas, 2003:77). Portuguese. Gowa and Tallo guaranteed to bring peace between the two religions in EXPANSION AND ISLAMIZATION their countries. It is clear that if there had The Islamization of Gowa and Tallo been role played in political and military kingdoms had made Makassar as an economic matters by Sultan Iskandar Muda of Aceh, and political network of Moslem. This position Sunan Giri of Java, and Johor kingdom in Malay replaced Demak kingdom in Java which had Peninsula; the Gowa and Tallo kingdoms, its been fallen by rebellion. The support of Malay role, were only limited to religious mission Moslem to the King of Gowa was irstly given (Poelinggomang, 2004; and Sewang, 2005). in economic sector and continued to religious Because of that, various agreements had solidarity. Malay people were involved in been made to cooperate in political affairs various expansion of Islamic mission by Gowa to ight against the Islamic enemies. Aceh and Tallo kingdoms. They participated in war and Mataram insisted Gowa in order not to with the spirit of Fi Sabilillah (holy war on the make trade relationship with VOC (Vereenigde name of Allah). In addition, to Hadat Council, Oost-Indische Compagnie or Dutch East- the King was assisted by Moslem judge (qadi) India Company) in Indonesia. The evidences who played role as religious advisor for the were the attendance of Mataram delegation, King. Moslem judge has occupaied the position Ngabehi Suradulla on 27 January 1633;6 and as high as Tumailalang in Gowa kingdom and Aceh delegation who insisted Gowa not to Tomarilalaeng in Bone kingdom. make trade cooperation with VOC (Basang ed., In Islam, there is a belief that spreading 1986:94 and 98). Islamic religion is an obligation if it is The enterance of Islamic civilization was necessary by force. This belief was also two years after the acceptance of Islam. acknowledged by Karaeng Matoaya and the A Dutch visitor reported that eating pork, king of Gowa (Andaya, 2004:1). The delegation drinking liquor in the party, magician role of of Gowa was sent to Soppeng. The King of shaman either woman or bissu (transvestites), Soppeng, however, responded by sending a piece of cotton cloth and a loom. Such 6As we know that in the period of Sultan Agung as King of response indicated the rejections, even it was Mataram in Java, he attacked the VOC in Batavia in 1928 and 1929. See, for further information, M.C. Ricklefs et al. (2013). humiliation because at that time, weaving

60 © 2014 by Minda Masagi Press Bandung and UNHAS Makassar, Indonesia ISSN 2085-0980 and website: www.tawarikh-journal.com TAWARIKH: International Journal for Historical Studies, 6(1) October 2014 activities were houseworks done by women. will stay at home, praying that you win; and if Thus, this response could be interpreted as Gowa wins, it means Wajo wins as well. Only in this part, Goa and Wajo is divided away, because a warning to Gowa, in order not to interfere God has divided them”. in the affairs of another country, instead King of Gowa said, “I agree you have tried to just took care of her own household. Finally, worship Allah Ta’ala and follow the Prophet Gowa held bunddu kassaallanga (Islamic war) Muhammad, then I grant your request” (cited in by attacking Soppeng via Sawitto in 1608. Noorduyn, 1972:266-267; and Reid, 2004:187). However, Gowa’s attack was repelled by the combined forces of Bone, Soppeng, and Wajo Karaeng Matoaya put on clothes for (Andaya, 2004). praying, and granted the request to hold the In the next three months, with a greater last massive party to inish off their pigs. force of Gowa since it allied with Luwu, Gowa King of Wajo was inally converted to Islam became stronger. Furthermore, Gowa won the with entitled Sultan Abdulrahman. Sultan ight for the subordinate kingdoms namely: Alauddin sent spiritual teacher (anreguru) to Paneki, Akkotengeng, Kera, Sakuli, Sidenreng, teach Islamic religion, then, the King of Gowa and Soppeng. Finally, these whole countries appointed Datu Solomon to become Moslem accepted Islam. Karaeng Matoaya, as Governor judge (qadhi) in Wajo. of Gowa (Mangkubumi), prohibited all his The King of Wajo, Sultan Abdul Rahman, soldiers to seize property, took the loot of further ordered that all of his people embraced war, not even demanded compensation and Islam. His people obeyed and embraced Islam, tributes on the conquered land. Instead, he except for a small group of people lived in gave the prize of cloth about 300 kati (a unit of the Wani village. They were consequently weight 625 gr) to make Muslim clothing and expelled. I Lagaligo led Wani population to porcelain gifts. This policy was different from go to Bacukiki (Pare-Pare), a part of them the previous wars. The winner kingdom seized were led by I Pabbere along the north edge of the properties of the conquered kingdoms, Sidenreng lake, settled in the North Amparita, imposed losses due to war, even arrested Sidenreng region. the inhabitants into slavery. The increase of The King of Sidenreng, Addatuan VII in military power of Gowa, Karaeng Matoaya Massepe, allowed them to stay on after they policies got sympathy from his people who approved Ade Amparita Mappurana Onrong hoped no more war (Basang ed., 1986). Sidenreng that is the promise to respect This condition caused the weakness of the customs of Sidenreng and promised to Telumpocoe (confederation of three kingdoms) run Islamic law, such as prayer and fasting. solidarity, resulting in several battles in 1610 Yet, they were allowed to run in the marital that defeated Wajo (Mappangara, 2014:43- and death ceremony based on the belief of 54). After winning the war, Karaeng Matoaya Towani Tolotang led by oficials called Uwatta respectfully said, according to Chronic of Wajo, and Uwa-uwa. The followers of Towani as follows: Tolotang believe one God called SeuwaE and the existence of legendary igures, such as “Would all of you please grant my small request, Batara Guru, Batara Lattu, I La Galigo, and that you would follow Gowa converted to Islam Sawerigading are all extraordinary human, and you all worship only one God”. whose their souls still exist everlasting. Appamole (leader of Wajo) replied to the King Similarly, in Amparita and Bacukiki, traditional Matoaya, “Your Honor, we have it and we pick conidence all to worship to one God. I request faith continued to grow, despite they not to gouge my rice, not to open my mats, and acknowledged Islam as religion. not to kill the rats in the folds of my sarong. Of Islamization in Bone led to conlict between course, I would follow Gowa; if Gowa goes for the king and his people. Hadat Council argued war, I will come on behalf of Gowa and I will bring that obeying order to embrace Islam was a supplies of food in my sleeves, one for trips away, and one for the return trip. If Gowa wins the war, mistake, because Bone had several times won it means Wajo also wins. If you go with ships, I the war against Gowa; even Tuipasulu, King will not participate, because I cannot sail. So, I of Gowa, was killed. Although the defeat of

© 2014 by Minda Masagi Press Bandung and UNHAS Makassar, Indonesia 61 ISSN 2085-0980 and website: www.tawarikh-journal.com BAMBANG SULISTYO, Malay Emigrants and Their Islamic Mission war was only a coincidence in the last few of the nobles against Gowa, otherwise battles, therefore, by learning from Wadjo and accelerated the spread of Islam. With this Soppeng experiences, the Mangkau of Bone policy of Khatib Tunggal, Islamization had Kingdom, La Tenri Ruwa, received the appeal of united Wajo with Gowa. Important reasons, the Gowa King, but then a new problem arose. according to Khatib Tunggal, are as follows: Hadat Council namely Ade Pitue Bone refused Bone King to convert to Islam. Hadat Council In my opinion, it is good to appoint a descendant protested that the appeal of Gowa was actually of the king to be law oficer of Wajo, because the king’s descendant recognize and know the aimed at putting Bone as subordinate of Gowa. customs. This was approved by Arung Matoa, Consequently, Bone King was deposed. La Tenri Bate Lopoe, and Arung Mabbicara, which was Ruwa refuged in Gowa, while the Hadat Council later justiied by Wajo community (cited in appointed La Tenri Pale Arung Timurung, son of Sewang, 2005:146). La Ica Matinroe ri Addena. Yet the statement of Bone King, namely Since then, Wajo was a staunch supporter La Tenri Rua, was protested by his people. of Gowa. The role of the nobles as Sarak Bone tribal council, Ade Pitua, appointed new (law) oficials and the agreements that Hadat king Arung Timurung La Tenripale, which in (customs) and Sarak do not contradict one turn led the ight against Gowa. Bone could another resulted that Islamization made no be defeated, but La Tenri Rua was not re- signiicant changes in the Bugis community, appointed as the King of Bone (Mappangara & except for the recognition of the one God. Adat Abbas, 2003:90). Pangadereng consisted of aspects of adak Meanwhile, Arung Matowa Wajo, Sultan (habit), wari (rights and obligations of the Abdul Rahman, was worried about the individual corresponding status in society), reformation made by Datu Sulaiman. Datu rapang (statute or law), and bicara (the court). Sulaiman established and appointed new The conlicts between Moslems and oficials whose authorities dealt with religious Christians, as it did between Aceh with affairs. Many Malay Moslems were appointed Portuguese in Malacca, did not affect the on these posts, while their social status relationship between Gowa with Western was deemed inappropriate. The nobles felt nations whose religion is Christians; even displaced from its position. The new oficials in Makassar, the intermarriage occurred often made policies that contradicted with between the followers of different religions. Wajo tradition. La Sangkuru reported the This was a typical symptom of Makassar since nobles’ anxiety to Sultan Alauddin, so Datu such intermarriage prohibited by religion. Sulaiman was succeeded by Khatib Tunggal. New conlict occured with VOC (Vereenigde He made an agreement with Arung Matowa Oost-Indische Compagnie or Dutch East- Wajo which reads as the following: India Company), because applying the trade monopoly in Ambon and Banda islands. Agreement between Hadat (custom) The role of Gowa as a Moslem leader was and Sarak (law). conirmed in 1625, when the arrival of the Sarak (law) respects the customs. 18th descendant of the Prophet Mohammed, Hadat (customs) glorify Sarak (law). Hadat (customs) and Sarak (law) does not namely Assayid Ba’alwi bin Abdullah al- mutually resign one another’s verdict. Allamah al-Thair, an Arab who had a Moslem If customs can not decide a case, traditional school. He was welcomed by Hadat (customs) indigenous asks Sarak (law). I Mangarangi Daeng Manrabia (Sultan If Sarak (law) can not decide a case, Alauddin) who has supported excitement to Sarak (law) asks customs. Both would not make mistakes in verdict marry his daughter, Siti Fatimah Daeng Nipati (Mappangara & Abbas, 2003). or Karaeng Katangka, with Assayid Ba’alwi bin Abdullah al-Allamah al-Thair. They, then, Khatib Tunggal appointed law oficial from settled in Bontoala, which later developed as the king’s descendant. This decision was taken the center of the symbols of Islam. The people to eliminate the anxiety and the resistance of Soppeng, Wajo, Bone, Pangkep, Takalar,

Bantaeng, and Jeneponto mostly learned Islam Yaman (Southern Arab) kingdoms that the here. Assayid Ba’alwi bin Abdullah al- Allamah relationship was very good with Goa kingdom. al-Thair not only taught religion, but also In Banten, he was warmly welcomed by trade and self-defence, called langkara ara. Sultan Ageng Tirtayasa (1651-1692). In Aceh, Among of these students of Assayid Ba’alwi he was also greeted by the Queen Taj al-Din bin Abdullah al-Allamah al-Thair became To Shah Alam al-Saiyat, the daughter of Sultan Barani (brave man), which became protectors Iskandar Muda and the widow of Sultan of Gowa in various battles. Iskandar Thani. In Aceh, he met with Nuruddin Eventually, Islam in the kingdoms of Gowa al-Raniri, the author of Bustan as-Salatin. He and Tallo developed in most of South Sulawesi learned from Nuruddin al-Raniri, so he got the Peninsula. The acceptance of Gowa King on title as a follower of the tarekat (congregation) Islam indicated the inluence of the Syiah Qadiriyah. When he was in Yaman, he received (Shi’ite) Moslem sect who believed that the a diploma in the tarekat Naqsibandiyah from descendants of the Prophet Muhammad SAW Shaykh Abdullah Muhammad ibn Abd al- (Salallahu ‘Alaihi Wassalam or peace beupon Baqi. He also received a diploma of Assadah him) functioned as the source of knowledge, al-Ba’alwiyah from Sayid Ali al-Zabīdī (Lubis, the teacher, the relible guardian of Islam, and 1996; and Azra, 2007). the best teacher (Azra, 2007). About Shaykh Muhammad Yusuf Abu al- But at that time, Islam in Gowa was not Mahassin bin Abdullah al-Taj al-Khalwati exclusive. The King of Gowa respected ulema al-Maqasari’s trip, there was the view that a (the Moslem scholars) for their excellent Moslem or person has not completed his/her ideas to be the basis for his political policy. knowledge and appreciation of religion if he/ Muhammad Yusuf, who was according to oral she has not yet studied in Banten (Western sources born in 1627 in Moncong Loe, 15 km Java), Aceh (Northern Sumatera), Sri Lanka to the inland area from Gowa, because of his (Southern India), Yemen (Southern Arab), scientiic achievement, was given the title and Mecca in Arab. Gowa be part of Muslims Tuanta Samalaka (meaning lord for salvation) throughout the world that is spiritually Shaykh Muhammad Yusuf Abu al-Mahassin integrated with Islamic kingdoms in Turkish, bin Abdullah al-Taj al-Khalwati al-Maqasari. Moghul in India, and Aceh in Western His achievement started with learning the Al- Indonesia. Islam developed not as a separator, Qur’an from Daeng ri Tammasang, after that but as a uniier, not only accumulating various he studied Arabic language, ϔiqh (Islamic law), forms of innovation but also the integration tawhid (God’s oneness), and tasawuf (Islamic of various religious spiritual experiences. mysticism) from Assayid Ba’alwi bin Abdullah But, when Shaykh Muhammad Yusuf Abu al-Allamah al-Thair, an Arab missionary in al-Mahassin bin Abdullah al-Taj al-Khalwati Bonto Ala. At the age of 15 years, he went to al-Maqasari returned to Makassar, he was study to Al-Jalal Aydid, an itinerant teacher disappointed that the Kingdom of Gowa and and an ulema who came from Kutai in East Tallo has been under the control of VOC. He, Kalimantan, and the founder of the pesantren then, migrated to Banten in Western Java. (Islamic boarding school) in Cikoang. After In 1643, King of Bone IX, namely La graduation in Cikoang, he married the Madaremeng, decided to liberate all slaves in daughter of Sultan Al-Malik al-Said, namely the his territory, except for hereditary slaves and Ala al-Din whose other name is Mangarangi should be treated with humanity. This king’s Daeng Manrabiya, 1591-1636 (Lubis, 1996:16; attitude was clearly under the inluence of the and Azra, 2007:262). Islamic conception of Mammluk dynasty in At the age of 18 years, on 22nd September Egypt or Islam which grew among the Tartars 1645, Shaykh Muhammad Yusuf Abu al- (Seljuk Turkey and Mongols), who reached Mahassin bin Abdullah al-Taj al-Khalwati the peak of their greatness in the early 15th al-Maqasari went to the holy land, Mecca. century under King Timur Leng (Man, 2006; In his trip, he stopped in Banten (Western and Marozzi, 2013). Java), Aceh (Northern Sumatera), and La Madaremeng’s policy was protested by

© 2014 by Minda Masagi Press Bandung and UNHAS Makassar, Indonesia 63 ISSN 2085-0980 and website: www.tawarikh-journal.com BAMBANG SULISTYO, Malay Emigrants and Their Islamic Mission the nobles of Bone, including the king’s mother mysticism). Just as it happened in Aceh, namely Tenri Soloring Datu Patiro. Bone after the reign of Iskandar Tsani, suϔism of nobles complained that policy to the King of Hamzah Fansuri was declared heretical. Gowa, who then warned La Madaremeng to After accepting the belief in Islamic suϔism withdraw his decision. Sidenreng and Wajo in South Sulawesi as well as elsewhere in attacked Bone. Bone’s soldiers were defeated the archipelago developed the view that the and the king was captured in Larompong, king is, thus, believed to be a perfect human, Luwu. The King of Gowa, Sultan Malikussaid, so he is regarded as the shadow of God on then appointed his own uncle, Karaeng earth (Suwirta, 2002). The king is even as a Sumana, as the executor of governmental representative of God to lead religion, so it affairs (Jannang) in Bone. Islamic sect seems to exceed the authority of the Prophet originated from Mammeluk dynasty in Muhammad SAW (Salallahu ‘Alaihi Wassalam Egypt, but the Islamic Umayyad and Abbasid or peace be upon him). dynasties’ inluences were the most dominant. Many kings in South Sulawesi practiced The role of Malay people, in historical fact, polygamous marriages, and even Sultan was evident in Makassar War in 1666-1669. Allaudin of Gowa had 18 wives. Enci Amin As it was narrated by Enci Amin, the clerk of adored Sultan Hasanuddin as perfect man Sultan Hasanuddin, that Malay people was (insan al-kamil); as envisaged by Hamzah led by Datu Maharajalela, a Patani noble Fansuri of Aceh, the man who is in suϔism’s who helped Gowa. The relationship between point of view is a man who has done the level Javanese and Gowa people apparently of nature worship essence. Though of Hamzah established after Bongaya Agreement. Fansuri’s suϔism was prohibited in Aceh during Makassar and Malay troops moved to Java, the reign of Sultan Iskandar Tsani (Jhons, although Mataram, after the death of Sultan 1989:101). Agung of Mataram, had undergone political In 1640, Arumpone La Madaremeng of changes radically. The irst changes were Bone, the successor of La Tenripalle in 1630, under Amangkurat I who hostiled the beach wanted to implement strictly Islamic tenet. He towns that were deemed not to be loyal; prohibited to keep and to employ the slaves and the subsequent changes were when in the country. He ordered to release the Amangkurat II turned to side with VOC. These slaves and if they were employed, they had changes did not prevent the troops of Bugis- to be given salaries. But, the people refused Makassar to settle in Malay and continued to and resisted. His mother, namely Datu Pattiro ight against the Dutch in Java (Kartodirdjo, Tenrisoloreng, only approved the type of Islam 1988; and Ricklefs ed., 2013). practiced in the palace of Gowa and Tallo, i.e. Social system and social stratiication the suϔism or Islamic mysticism. Arumpone La consisting of Anak Arung (noble), To Maradeka Madaremeng eventually spread his teaching to (free men), and Ata (slave) in Bone, South Wajo, Soppeng, Massepe, Sawitto, and Bacukiki Sulawesi was consistently retained. Offerings by military expansion. to the myth of I Lagaligo that was tolerated Anyhow, Gowa was worried about the by the Islamic scholars (ulema) in honoring of progress of Bone authority. Finally in 1643, the ancestors of the kings in South Sulawesi. Gowa that was helped by Soppeng and Wajo The kingdoms still believed in sacral objects attacked Bone. Arumpone La Madaremeng or Arajang Kalompoang which was considered and his brother, La Tenriaji Tosenrima, to have magical powers and which was were pushed by the battle to Pasempe and considered as the source of sovereignty. eventually led to Luwu. By embracing suϔism, These objects included, such as wood, tubers, Islam in South Sulawesi was aware of the weapons, dagger, spear, and others. need to adjust the level of understanding of the Islamic doctrine with the local community ADAPTATION AND SYNCRETISM (Jhons, 1989; and Suwirta, 2002). Islamic inluence in South Sulawesi was Islam in South Sulawesi continued to evolve not just from the Persian suϔism (Islamic according to its own characteristics after Gowa

64 © 2014 by Minda Masagi Press Bandung and UNHAS Makassar, Indonesia ISSN 2085-0980 and website: www.tawarikh-journal.com TAWARIKH: International Journal for Historical Studies, 6(1) October 2014 was defeated by the alliance led by the VOC Kajang (Amma Towa with his Adat Limaya) (Vereenigde Oost-Indische Compagnie or Dutch sent their representative, Janggo Tuwa, to East-India Company) and Bone. Gowa was Datu Luwu to study from Datu Pattimang. forced to sign the Bungaya Agreement in 1666 He got knowledge of creed sentence, namely and updated in 1669. This defeat resulted Kalong Todong, Doangang Nikka, and the in Muslim communities lost their political Sunnah. They also sent the Janggo Tu Jarra leadership. The kingdoms in South Sulawesi to Tosora Wajo. He got knowledge obout the developed Islamic customs and beliefs. The pillars of Islam and a number of traditional local myths belief grew lourish, especially I parties, like Akkattere, Annompollo, and others. Lagaligo mythology; therefore, the rumour They also sent a messenger Daeng Malippa that Sawerigading wandered to Arab countries to Guru Lompoa at Bontoala to learn Islamic to match his supernatural power and made services, such as prayer, circumcision, fasting, an agreement with the Prophet Muhammad handling the dead, and a number of shari’a (Sinrang, 1980). (Islamic las). But, Amma Towa only accepted The pre-Islamic oficials, in the form marital matters, circumcision, and care of the of traditional belief based on I Lagaligo dead. Daeng Malliya only allowed to enter the mythology, revived. Bissu (monk of Buddha) ground (Katu, 2005). was found in Bone, Soppeng, Wajo, and Barru. The role of Bissu could be seen at the CONCLUSION inauguration of the king, the marital and Malay people played a very strategic role dead ceremony of the nobles, because it was in guarding civilization, especially the mission believed that such ceremony would be able to of Islam in South Sulawesi. Obviously, Islam connect the king with gods. Marriage was done came to South Sulawesi just in the late 16th for political purposes, instead of undertaking century and in the early 17th century. On the religious law. Arung Pallaka’s nephew, La other hand, Islam has evolved in the mid- Patau, married the daughter of all the kings seventh century by global inluence. The of Bugis and Makassar. The objective was to spread of Islam, during over nine centuries, unite the entire South Sulawesi in fraternal inspires us to understand Islam in the context relations. Sawerigading, I Lagaligo, and other of the archipelago and even the world. Why igures synchronized with the Angels, who Islam was just received in Gowa and Tallo in can go into the world of upper and lower South Sulawesi, in the early 17th century, had (interview with Ridwan Zaidi, 9/10/2007). been certainly due to the achievements of Kajang community of Bulukumba, at the the Muslims, as Mammluk dynasty in Egypt, southern tip of South Sulawesi peninsula, the reality of the Mongols as conqueror of also accepted Islam. However, they developed Baghdad who eventually accepted Islam as the concept of belief that is the highest levels their religion, the unbeatable achievement or named as Pasang ri Kajang (depth of of Timur Leng, and admiration on Zheng conviction that is seen as the absolute truth Ho’s leet (Yuanzhi, 2001). In addition, it is or mysticism). Kajang tribe in Bulukumba unforgetable that with the fall of Majapahit has Islamic belief called Patuntung, which is kingdom by Demak’s attacks in Java, it was believed that the holy Al-Qur’an was originally being an evidence that the truth of Islam was derived in Tombolo, Kajang, Bulukumba over the Hinduism. regency. The book consists of 40 chapters, However, the process of Islamization in 30 of them were taken to the Arab country, South Sulawesi, as well as in other areas in and the 10 chapters remained in Kajang. The Indonesia, was, in fact, not supported by an entirely chapters were compiled to make integrated preaching organization, which Pasang ri Kajang that is used as a holy book of integrated with politics. On the other hand, Tana Towa community. The book of Pasang ri the political interests fused with Islam; and Kajang contains teachings about human inter- consequently, there were syncreticism with relationships with the natural environment local beliefs. This syncreticism occured since and God (Katu, 2005). Islamic religion was not socialized effectively,

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