King Buton Islam

Kingdom of Buton is officially became an Islamic empire during the reign of King Buton to-6, namely Weigh Scales or Lakilaponto or Halu Oleo. Bagindalah the Islamicised by Sheikh Abdul Wahid bin Sulaiman al-Sharif Fathani coming from Johor. According to some narrations that Sheikh Abdul Wahid bin Sulaiman al-Sharif before it arrived at Fathani Buton lived in Johor. Next with his wife moved to Adonara (Nusa Tenggara). His family later emigrated to the island of Batu also included in the government of Buton.
Stone Island top, Buton, Sheikh Abdul Wahid bin Sulaiman al-Sharif met Imam Pasai Fathani returning from the Moluccas to Pasai (Aceh). Sheikh Imam Pasai recommend Sharif Abdul Wahid bin Sulaiman al-Fathani go to the island of Buton, Buton to the king. Sheikh Abdul Wahid agree with the good advice. After King Buton convert to Islam, the king directly into the Sultan of Buton ditabalkan by Sheikh Abdul Wahid in the year 948 AD H/1538
However. Regarding the year, is still disputed because other than the source mentioned Wordpress Sheikh Abdul Wahid migrate from Patani-Johor to Buton in the year 1564 AD Sultan Halu Oleo regarded as the first Sultan of Buton, the title of Sultan or Ulil Amri and use the special title of Sultan Qaimuddin specifically. This implication is the founder of Islamic power.
In another story called Wordpress to inaugurate the first Sultan of Buton convert to Islam, not the Sheikh Abdul Wahid, but he was a teacher who accidentally imported from Patani. King Halu Oleo after ditabalkan as Sultan of Buton first Islamic kingdom, called Sultan Murhum.
When held Pernaskahan Nusantara International Symposium IV, 18 to 20 Julai 2000 in Pekan Baru, Riau, one of the working paper discussed several aspects of Buton, which dibentang by La Niampe, which comes from Buton. The results of my interview to him is as follows:
Sheikh Abdul Wahid was first reached in 933 Buton H/1526 M.
Sheikh Abdul Wahid came to Buton second time in the year 948 AD H/1541
The arrival of Sheikh Abdul Wahid, who both in Buton H/1541 in 948 AD with the title of his teacher Imam Fathani. When that happens pengislaman gang in Buton Sultanate Palace environment and very good Murhum Sultan inaugurated as the first Sultan of Buton.
Another edict, working paper entitled Kabanti Susanto Zuhdi Kanturuna Mohelana History as a Source of Buton, called Wordpress Murhum Sultan, Sultan of Buton first-year reign in 1491 AD environment - 1537 AD According to the Son of Maia Papara in his book, Building and Reviving the Islamic Philosophy Institute Hakiki In the Qur'aan, that your Buton Sultanate `` enforce Islamic law is the year 1538 Miladiyah.
If we compare the years that I mentioned (1564 AD), the year mentioned by La Niampe (948 H/1541 M) and the year mentioned by Susanto Zuhdi (1537 AD), means to the year 948 AD and H/1541 year 1564 AD Sultan Murhum not be the Sultan of Buton again kerana time he has ended in the year 1537 AD After reviewing the various aspects, it seems the arrival of Sheikh Abdul Wahid in Buton two times (933 years and years H/1526 M H/1541 AD 948) provided by La Niampe is more convincing.
What is interesting also to be discussed is the description of La Niampe who called Wordpress `` Arrival of Sheikh Abdul Wahid in Buton second time in the year AD 948 that together H/1541 Imam Islamize Fathani Buton Palace environment, very good Murhum Sultan inaugurated as the first Sultan of Buton. What is it that the first Sultan of Buton was inaugurated / crowned by Imam Fathani? And what is it that's why the first Sultan of Buton was named Sultan Murhum, while in Patani is a village called Kampung Parit Murhum.
Kampung Parit Murhum adjacent to rustle, namely the center of all activities of the Sultanate of Fathani Darus Salam in the ancient times. All that is is difficult to answer. Is this all just coincidence or history has indeed been established between Patani and Buton long time, which was not known by the investigators.
But however long before this there have been people who write Wordpress there is a relationship between Patani in Ternate. And well-known legend of Buton Wordpress Friday prayers in Ternate.
If we compare with all the systems of government, as there is any patterned Want a secular Muslim, there is a very ketara distinction with the Islamic government of Buton. Buton Islamic empire based on the Seven Dignity. Instead of this fact may conclude the Islamic kingdom of Buton Wordpress prefers teaching Sufism than the patterned zahiri. However do not ignore the teachings of the Shari'a.
All laws are written in languages using Arabic script Walio, called Buru Wolio like the kingdoms of using language Malays Malays Malays writing / Jawi. The letters and the language used in addition to legislation, is also used in the writing of empire salasilah, naskhah-naskhah and others. The article started not working again before Indonesia's independence in 1945.
TRUST reincarnation *
One of the most prominent of these Sufism, in the center of the Sultanate of Wolio, is the belief in reincarnation is still alive in the present Buton, especially in the center. In the villages, the belief in reincarnation is not too strong and is considered the teachings of Islam as propagated in the center. In general, there are four principles deeply held by people of Buton in everyday life at that time namely: 1. Somanamo Arata Yinda Yindamo Karo (Treasure willingly sacrificed for safety) 2. Yinda Yindamo Karo somanamo Lipu (Self willingly sacrificed for the salvation of the country) 3. Yinda Yindamo Lipu somanamo Sara (State willingly sacrificed for the safety of government) 4. Somanamo Sara Yinda Yindamo Religion (Government willing to be sacrificed for the sake of religion)
About death and the hereafter, for a Muslim burial ceremony followed by a series of Islam combined with some traditional elements. On the one hand, the Muslims Buton know and to some extent believe in the teachings of Islam about the Resurrection and the court later, in heaven and hell. On the other hand, there is still a strong belief in reincarnation, and many people can say to Buton in small children where a grandfather, grandmother or other relatives.
A. Origin of the Belief in Reincarnation
Reincarnation is the embodiment (incarnation) back dead creatures. Reincarnation is the belief that the soul lives on in many of the body, one after the other and can live many times in the world before finally purified intact and thus free from the necessity to pindak into another body.According to this belief, the soul existed before in ketubuh and even after death remain in a state without a body, before once again animates the body of the same type or another. In various forms, received by the reincarnation of a Buddhist, Hindhu and Neoplatonism.
When I hear or read about the beliefs about reincarnation in Buton, one might ask, how their origins?. There are several possibilities. One can guess that already exists in the culture of pre-Islamic Buton (and perhaps pre-Hindu). The second possibility, that belief is formed under the influence of Hinduism before pengislaman, particularly as a result of relations with the Hindu-Javanese kingdom; Majapahit. The third possibility is worth, the idea of reincarnation is contained in Sufism which brought to the Buton.
Wilken (1912:64-90) on the basis of existing literature in 1884, concluded that the belief in spirits displacement is known by various tribes in Indonesia. He considers the idea of reincarnation as a special form of it. In hematnya, "the doctrine of the movement of spirits" is an original concept Polynesia, Indonesia means the original idea (Wilken 1912:64). Javanese culture she was referring to the Hindu, but he gave the impression that there was, he assumed that the original idea is very important Indonesia (Wilken 1912:64 and 68).
Regarding the assumption that the influence of Hinduism in Buton, there is some evidence that can be filed. First, a local tradition called the relationship with Majapahit. This statement is reinforced by the names of the kings of Buton in that period, which implies the influence of Hindu Javanese, namely Sibatara, Bataraguru, Tuarade and Rajamulae. According to the story hereditary, the sixth king converted to Islam and then use the title sultan. Then he called Murhum, which comes from the Arabic late (1977 Zahari, I: 46).
The second evidence is the stories, including stories from generation to generation, that the fourth king, Tuarade, from his visit to the Majapahit brought home four signs. Also in the history of Majapahit Java, the State Kertagama, called Buton area that has a relationship with or being under the influence of Majapahit. Other evidence, appear in the story of the refugees from the Majapahit Javanese who sought refuge in the island of Buton a friendly government under Rajamulae. Under his successor, Murhum, they were pressured to convert to Islam.
Other evidence of different patterns can also be used because there are similarities idea of reincarnation in Java (Central) as described by Geertz (1960:75,76), "The third view, shared by the vast everyone but the students, who condemned it as a bid 'ah, is the idea of reincarnation, that when someone dies, his spirit was soon into the fetus as a way to birth.
Usually, a pregnant woman who suddenly was craving a certain food, an orange that is not in season or duck egg-food is a soul and thus into the woman's womb and be born again as a child. Reincarnation is often not always occur in the same family, although family relationships may be quite far away and people who do not accept reincarnation of the same sex with someone who has died. That may be foretold by a dream or similarity is determined by the nature of children and people who had just died, or by a similar mole.
For the Buton, it is not wise to tell the child, who is incarnate him, because it can fool the spirits in the child, and he will fall ill. After the child was six years old or more, it's not a problem.
About the idea of reincarnation in Sufism and the spread in Buton, of course there is. Literature on Sufism in Indonesia, especially in Aceh in the 16th century and the 17th, the idea of reincarnation is not mentioned .. at least to be expected that Sufism is signed to accept the idea of different and offers certain possibilities to the idea of reincarnation.
B. Ideas Regarding Reincarnation
b.1. The influence of time and place of reincarnation
There is a belief that certain people have the power to determine when the dead were buried, where, and when his spirit will return. Wolio people in so-called motaurakea, and the Lia and Rongi (village name) pasucu. In Wolio this belief is still strong, at the Lia and Rongi not so strong. Deceased's family will choose someone who has this talent, and he would bury the dead man is good and appropriate prayers.
One informant (Wolio) recalled that his uncle acting as a funeral motaurakea. The family of the deceased were asked, 'Where are you going to bring that spirit? "He replied immediately,' I brought it here," pointing to a family in attendance. Not so long departed spirits reborn in the family. (Research Antropolgi Pim Schoorl, about the Society, History and Culture of Buton: 1984)
Rongi ever in the belief that people can act as pasucu, but now the dominant opinion is that the rapid return depends on the spirit of worship and charitable sin levels. And among them are the reject that way of thinking, where pasucu can determine where the ghost is the ghost will return.He believed that the spirits who had sumanga clean or holy will find yourself a good place. If there is no good relationship between husband and wife in kalanagan closest relatives, the spirits do not want to go back there. But spirits are usually returned to the body of a grandson.This is called "occupied by the deceased" (kabolisina mia mate). Possible return of the deceased's family outside the spirit or even outside Rongi could happen.
According to custom, first go to a kind soul heaven (kacingkia, belief in heaven where cingkaha, spirits, also called sumanga, live). Heaven is similar to people living residence, and there the decision was made regarding the return of the spirits by God (Kawasana Ompu).
Every year on the first day of fasting month (Ramadan), held a meeting in batula (heaven), and on this occasion to ask the spirits Kawasana Ompu about decisions regarding the provision of a new decision. The surviving relatives can ease the fate of the spirit with a prayer for him with the remembrance dambil pours water over the grave (kabubusi).
In this way, the sins of the deceased is also reduced. If sin is very great, perhaps the spirits can not redeem it, even after a period of seven years. Then the spirit was born again, but people who become disabled reinkarnasinya will.
Buton in religious thought, there are seven nature be distinguished. Natural seven's distinction (the dignity of seven) are also found in the constitution of the empire. Buton Historically, the first version of the constitution was designed by the sultan fourth, La Elangi (1578-1615) with the help of religious scholars from the Arab, Sharif Muhammed (compare with the idea of reincarnation example above). The first three of nature, natural ahdat (ahadiyya), natural wahadat (Wahda), and natural waahidiyat (wahdiyya), and overall the authority of God. Humans do not have a picture of the first three are natural. The second and third nature in common with the situation on earth. However, only in a kind of natural persolan fourth of, the command to be (kun). This nature spirits. Spirits move to the mind, brain father, and incarnated in the father's mind. Couples who marry should ask for a perfect spirit and good of the deceased who lived with the Apostles, for his son. Where will enjoy a long life and prosperity and improvement Kaut religion. Then from there ghosts will move into the realm of the fifth, mass and natural image formed here, thoughts, ideas in the maternal womb. In the mother's womb shape changes from a drop of fluid (semen), which turned into flesh and blood; into the body. That nature sixth, ajisam nature. Nature and nature ajisam mass lasted 40 days. During ajisam natural parents should be careful not disabled and do not have a problem in its growth. In that period the child character is formed. Fetus develop into beings with five senses; a human being. Then the seven natural, human nature or human nature is achieved.
Although ghosts are still in the old human nature to always pray for purity. Each time, the water used for purification before prayer they prayed: "Lord, Purify my heart, my life, like I was in human nature". This is the core of the prayer in the form of special batata, or expression (pre-Islamic).
There is also a relationship between the idea of reincarnation and memorial ceremony for the safety of people died on the third night, seventh, fortieth, hundredth, and the hundred twenty after the death. Peresamaan in a sort of reincarnation of souls progress through the new birth and body decomposition.
After three days the body becomes swollen, but not ruptured. In the span of time looking for ghosts, but can not find a place to live. After seven days, the body becomes swollen and started to break loose, fluid and blood flowed out. In this period, the spirit is blown into the lives of remembrance driven by constantly by those who attended the salvation. However, spirits have also entered into the body. After forty days most of the bodies decay, although the bones were covered tulamg flesh and blood. Souls then took their first form in the father's head, but still do not have the form outside. Only after a hundred days passed, over a rotten corpse. Then the spirit entered into with the lives of mothers through the father's mind, and then through intercourse. Agency began to grow and all are not perfect, but still not grown mendewasa-indapo aseko o kauna limana, ie fingers and toes have not opened. After one hundred twenty days the whole body is perfect and just grow again.
The science of human origins, of various nature spirits dwelling before birth is very important both for young people and parents if they want to be free from arrogance and conceit. Reference to the uterus is a statement of humility: thus people will not forget that he came from a state that is not clean. Even when good people must be aware of this. That's true beliefs. Even those who rarely to the mosque, but living with this thinking, is a good religion. The essence of evil is for pride, arrogance, and forget the origin.
Science is often called the science of tawhid (the science of the event), the science of being.This science is important if people want to know about themselves and their origin. Without this, people really can not believe in God.
If someone has reached that knowledge, then he has reached the level known to nature. At this level, people do not have to pray (pray) regularly, because when it's closer to God people do not need to pray. Then people have walked on the side of God. Those who have reached this stage, the expert or experts Sufi mysticism, apart from mundane problems. They have to draw a lot of science, which is very close to God (opoopoti oputa, literally "contemplate God) can determine where their souls will go, as they can do also other things that can not be dilakuakan by ordinary people.
On the other hand, is said also that the good life can be rewarded with the next life better.Someone from the nobility third layer (papara) can be born again as children of walaka (second layer) or from La ode (first layer) or in the ancient times could even be the sultan himself.Conversely, someone who lives worse may be born again into the lower class. Sometimes it is also seen as a woman. In the past women often bemoan the fact that they are reincarnated as a woman because men are always considered more important and boys more than girls spoiled.
It was said in Rongi people believe that a bad life, such as indulgence in lust can lead the spirit back in the form of animals. This could be all kinds of animals and even a pig.
b.2. Transformed into an animal
Travel to natural animal spirits called dauru (dawr = change). In trust Wolio and Muna Island, the trip was not related to the punishment for a bad life. Conversely, people who can undergo these changes is very sacred. The story is well known Sangia-i-rape, the son of Sultan Murhum (kl1491-1537, compared with 1977 Zahari, I: 46; sangia's name also shows purity).
This story takes place in Muna. Sangia-i-famous rape has been studying mysticism. In a heart, he noticed that his skin began to resemble crocodile skin. Sangia Wambulu His son, also knew and felt ashamed. He said to his father, "I'd rather take my father to the sea, a shower there." When they arrived at the sea, Sangia-i-rape sheath placed over the stones and bathed by his son. When he bathed, she really turned into a crocodile. Because the science which he demanded it, he can immediately turn into a crocodile. According to an informant from Wolio, he obviously has very close padaTuhan (opooputi oputa) because it can be anything he wants. If someone was so close to God and to achieve union with God like that, then he can do anything he likes.
b.3. Familiar spirits late in children
Sometimes a relative will be clearly stated, before he died, to whom he will return. In some children, reincarnation is clearly visible from the expressions on the faces and / or behavior.Grandson of the last sultan, Sultan permainsuri reincarnation, makes it clear that as a child he was able to identify the dead jewelry and acknowledge permainsuri as his own.
Sultan Muhammad Idrus (Sultan XXIX: 1824-1851 AD) also knew who was incarnated in him, while his son Mohammad Isa (Sultan XXX: 1851-1861 AD), speaking immediately after birth because of the spirits who incarnated in him.
C. Belief in Reincarnation and Religious Ideas Other
c.1. Believe in reincarnation and Islam
The informant who gave information to the Pim Schoorl, strongly believe in reincarnation, introducing live view of orthodox Islam (archaic) neighbors, life after death, while he also believed that reincarnation was compatible with Islam.
Islamic prayers and verses of the Koran that reads dikuburan intended to bring good to those who died. So, sincere, remembrance, and rosary recited at the tomb in order to ensure the welfare of those who died. Istigfar and repentance for deliverance dimasudkan sin. However, virtue is done late / deceased by pious deeds is crucial.
However, there is also the belief in the return of the spirits who are not considered contrary to Islam. People who really believe in reincarnation usually live a good life, kept his promise, refused to live in luxury, hold all the desire to beat others and restraint so as not arrogant and he condemns such behavior on others.
They have to justify his belief in reincarnation in a verse of the Koran that they read as a compliment each day after the prayer. There stated "to the day shift and night shift the day into night; and the introduction of life from death for anyone who likes to not count. Layla Tuliju fi al-an-nahari, tuuliju wa-an-nahara fi al-layli, wa al-Hayya tukhriju min al-mayyiti, tukhriju wa-al-mayyita min al-hayyi, turziqu man wa-bi-tahsa'u ghayri hisaabin. (Qur'an, 3:27) and (Arbery 1955, I: 76).
Between the science of Sufism (Islam) and the legislation there Buton Sultanate relationship.Seven Murtabat also stated that the spirit moves, especially on the part: orohi yitu kalipa-Lipa, rohi yitu ooni arabu, maanan olipa (Wolio). In Arabic it is called the spirit of life, because it was always going or moving and therefore in the language of the spirit Wolio dikataka Lipa, means go. Text Wolio it has literally gone spirit continues, the spirit is the Arabic word which means "go".
In a prayer to God, pray for the souls there are also the usual sections read: "O Lord forgive us and him. Let him have a better place, change is not good with a better and give more light to the grave. "And for those souls who have been long dead relative, the following words: You have the power of governing everything. We do not know if the ghost was still there in the grave or have moved to another body, but you have the power regulate everything.
In 1939, La Malangka, village heads and the smell-the smell of a dead Muhamadiyyah were confirmed dead and there is no question again. Nganganaumala village head, Haji Abdullah asked him, where can ditemuakn text or paragraph that shows there is no reincarnation. And he asked, "What does the following verse from the Koran:" The night shift, etc.? "(See above). After all death into life, not death to change lives. And La Malangka not able to answer it.
Islam is not officially opposed to trying to clear belief in reincarnation. However, people do not show confidence Buton in order to avoid disagreement
c.2. Believe in reincarnation and ancestor worship
In Buton religion, there is a place assigned to ancestor worship. But it was not described as a place and the 'cult' is too far away. In many Muslim ritual, ancestral graves doused water. An old man of learning, say a prayer or a broken (batata) for water. Flowers and fragrant water affixed to it. When preparing to go away or return, going to the tomb of the ancestors or parents to pray. People go to the graves of the dead, according to public confidence Buton, people who have gone back into this life through reincarnation them especially on their children themselves.To them this is a complex idea and they do not try to establish a reasonable relationship.
Indeed the explanation of the above will raise questions, as ever a conversation between elders with indigenous children in 1984, the boy asked "How many people who were born while the number of souls remain?" Indigenous Elders are then gave him answer that one soul can incarnate more than once. Sometimes a person who has died, again through more than ten grandchildren.
There is one answer to that effect given an informant to Schoorl: "God has the power to create something from nothing. Almighty God and can make a lot of anything. He gives everyone as much as he likes, a little or a lot, without taking into account; for God all things are possible.Because it is written in the Quran, about ro / spirit is the secret of God Himself. No one can say why now there are many spirits / souls while there is usually only a little, or vice versa. Nature spirits known only to God alone.