Page 134 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

A royal stamp that used ended in the loss of their clerical status. Departing from the wrong fundamental He also ordered the royal family to the ulama who either came from the
to belong to a King of That is for example the case with the understanding of Acehnese society and free its slaves. Through these actions, Minangkabau that according to tradition
th
Aceh in the 19 century. mukim which originally was a mosque- Islam ---Islam was contrasted with the La Maddaremmeng actually started was the land of origin of the preachers
centered community. Following the adat and represented by ulama while a “social revolution”, because slavery who converted them to Islam, or from
Source: Yayasan Lontar
Shafi’i school, the head of the mukim’s adat (customs) was represented by was the economic backbone of the other places in the Malay Islamic world.
position changed into that of a mere the uluebalang --- politics continued Buginese nobility. This revolution forced The royal aristocrates sent their children
secular ruler. The problem would to run consistently and were properly the nobility into action. Supported to the center of religious learning to
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be different if the holder of legitimate maintained and eventually could create by La Maddaremmeng’s mother, the study their newly adopted religion. One
authority was immobilized and no longer their own reality. Thus, the ulama Buginese nobility entreated Gowa to of them was Sheikh Yusuf, a cleric who
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able to function properly. Then the clergy turned into counter elites who competed intervene and because of Gowa’s military in all respects can be seen as one of
had to be able to find a solution to fill the with the local authorities to gain power. intervention, La Maddaremmeng, the the shining stars among the Islamic
vacancy because a power vacuum was The formation process of the Islamic pious revolutionary king, was defeated in thinkers who brightened the archipelago
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contrary to society’s innate nature. This political traditions in South Sulawesi 1644 and exiled to Gowa. For 17 years, in the 17th century. According to
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is what happened as a direct result of is rather unique. Under its 12th king, until the ascent of La Maddaremmeng’s Makassarese traditions, after completing
the Dutch aggression in the, mistakenly Bone, the largest Buginese kingdom, son, Arung Palaka, Bone stood under his studies in the Holy Land (circa 1678)
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called, Aceh War (1897-1904). In this Gowa’s political domination. The Sheikh Yusuf returned to Makassar
war, the uluebalang or local authorities was forced to accept that it was adventures of Arung Palaka and his (Gowa). He was disappointed with how
military defeated by Gowa-Tolla,
failed to fill the vacuum of inter-regional which had embraced Islam. In 1610, allies with the Dutch Governor General lenient the religious practices were
leadership. This situation led to scholars Speelman, against Sultan Hasanuddin in his home land and every effort he
presenting themselves not only as Bone formally converted to Islam. of Gowa, changed the course of the made to improve the situation failed.
war leaders, but also as the authentic Thirty years later, Bone’s 13th king, history of the Indonesian archipelago in Disappointed, he left Makassar and went
formulators of Acehnese reality. La Maddaremmeng (1613-1644), not the 17th century. But the religious reform to the kingdom of Banten in West Java
only continued the merging of Islamic
Because of the Dutch intervention, in movement La Maddaremmeng launched where he became a teacher and a son
particular through the implementation law into Bone’ traditional institutions, had a great impact on Buginese society. in law and close ally of Sultan Ageng
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of their “pacification” policy introduced it also launched a religious reform Gowa-Tallo, like Malacca and Aceh, Tirtayasa in his revolt against the VOC.
by Snouck Hurgronje, the ulama were movement. La Maddaremmeng ordered was totally emerged in the cosmopolitan 16. A.A. Cense, “Pemujaan Syaik Jasuf di
seen as counter elites opposite the his kaula to obey Islamic law totally. world of Islam. These twin-kingdoms Sulawesi Selatan” in Taufik Abdullah (ed.) Sejarah
uluebalang who served as their “allies”. Agama dan Perubahan Sosial, Jakarta: Rajawali, were not the only destinations of Lokal di Indonesia, Yogyakarta, Gadjah Mada
13
University Press, 1985, p. 237-216.
1986; p. 1-110.
12. This was discussed by C. Snouck Hurgronje in 14. This was first discusses by Harry J. Benda, 15. Leonard Y. Andaya, The Heritage of Arung 17. On the teacher-disciple networks Sheikh
The Achenese, Leiden: E.J. Brill, 1906, vol. I. The Crescent and the Rising Sun, Bandung/The Palaka: A History of South Sulawesi (Celebes) in Yusuf passed in the Haramain, the Holy Land, see
13. T. Ibrahim Alfian, Perang di Jalan Allah, Hague: W. van Hoeve, 1958, 9-31. For more on the Seventeenth Century, The Hague: Martinus Azyumardi Azra, Jaringan Ulama: Timur Tengah
Jakarta, Sinar Harapan, 1987. On the role of the the anthropology of Aceh in the past, see James Nijhoff, 1981. See also Mattulada, Menyusuri Jejak dan Kepulauan Nusantara Abad XVII dan XVIII,
ulama in the modern era, see Ismuha, “Ulama Siegel, The Rope of God, Los Angeles, Berkeley: Makasar dalam Sejarah, Ujung Pandang: Bakti Bandung: Penerbit Mizan, 1994.
dalam Perspektif Sejarah” in Taufik Abdullah (ed.), University of California Press, 1969, pp. 7-77. Baru Berita Utama, 1982, p. 62-65. 18. Uka Tjandrasasmita, Sultan Ageng Tirtajasa

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