INDONESIAN JOURNAL FOR ISLAMIC STUDIES...

STUD lA ISL INDONESIAN JOURNAL FOR ISLAMIC STUDIES Volume 2, Number 1, 1995

ISSN 0215-0492

INSTITUTIONALIZATION AND THE UNIFICATION OF ISLAMIC COURTS UNDER THE NEW ORDER

Nur Ahmad Fadhil Lubis

THE MUHAMMADIYAH AND THE THEORY OF MAOASID AL -SHARl'AH

Fathurrahman Jamil

COMBINING ACTIVISM AND INTELLECTUALISM

the Biography of Mohammad Natsir Yusrillhza

STUDIA ISLAMIKA Indonesian Journal for Islamic Studies

Volume 2, No. 1, 1995

EDITORIAL BOARD: Harun Nasution Mastuhu M. Quraish Shihab A. Aziz Dahlan M. Satria Effendi Nabilah Lubis M. Yunan Yusuf Komaruddin Hidayat Dien Syamsuddin Muslim Nasution Wahib Mu ' thi

EDITOR IN CHIEF: Azyumardi Azra

EDITORS Saiful Muzani Hendro Prasetyo johan H. Meuleman Nurul Fajri BadriYatim

AsSISTANTS TO THE EDITOR: ArifSubhan Much/is Ainu"afik

ENGLISH lANGUAGE ADVISOR: judith M. Dent

ARABIC LANGUAGE ADVISOR: Salahuddin An Nadwi

COVER DESIGNER: S. Pringka

STUDIA ISLAMIKA (ISSN 0215-0492) is a journal published quarterly by the Institut Agama Islam Negeri (lAIN, The State Institute for Islamic Studies) Syarif Hidayatullah, Jakarta, (SIT DEPPEN No. 129/SK/ DITJEN/PPG/STI/1976) and sponsored by the Department of Religious Affairs of the Republic of Indonesia. It specializes in Indonesian Islamic studies, and is intended to communicate original researches and current issues on the subject. This journal warmly welcomes contributions from scholars of related disciplines. All articles published do not necessarily represent the views of the journal, or other institutions to

which it is affiliated. They are solely the views of the authors.

Abdul Rahim Yunus

The Theory of "Martabat Tujuh" 1n the Political System of the Buton Sultanate

Abstract: «Martabat tujuh" (the seven levels) is not an alien term for Buton society. The old texts of the Buton Sultanate show that this tasawwuf (Islamic mysticism) teaching was disseminated in Buton a long time ago. Since at least the seventeenth century, at the time when Sultan Dayanu Ihsanuddin was in power, the theory of "martabat tujuh" received recognition. Nevertheless, no written data from that century is available; the oldest text is from the mid-19th century, when the kingdom was in the hands a/Sultan Muhammad Idrus Kaimuddin {1824-1851).

The theory oJ«martabat tujuh" is an explanation of a tasawwuf teaching, that of the concept of wahdah al-wujud (the unity of being) formulated by Ibn /1 nib£. The «martabat tujuh "describes how God, as the absolute existence, manifests Himself [in His creatures], and is recognizable through the seven levels of existence. The understanding of God through these seven levels of manifestation is known as the theory of "martabat tujuh". The main source of this theory is the book al-Tuhfah al-Mursalah ila Ruh al-Nabi written by Muhammad ibn Fadlullah al-Burhanpur£, who lived during the second half of the 16th century. This book explains the process of God's descend (tajalli), from being absolute and invisible, into a visible universe through the process of seven stages of manifestation. This method of explanation is intended to defend the view that God is the only existence, and His existence is formless, limitless and countless. At the same time, it is also intended to prove the variety and limitations of the visible existence.

The first three stages are called martabat uluhiyyah (the level of di-

93 Studia Jslamika, Vol. 2, Nc. 1, 1995

94 Abdul Rahim Yunus

vinity), while the following four stages are called al-kaun wa al-khalq [the universe of creatures which is created through the word kun (be)]. These two realities indicate the contrast between the existence of God and His creatures. On the one hand, the martabat uh1hiyyah is eternal, qadim and goes beyond time boundaries. On the other hand, the universe of creature is new; it constitutes beginning, end and limits, which are alien in the reality of divinity. The theory of"martabat tujuh" attempts to con· nect these two separate realities to become a continuous hierarchical manifestation. Therefore, even though God is different from His creatures, there is indeed a related strand connecting the two existences.

Although this theory is mystical and theological, its existence may tum out to be political. In other words, the "martabat tujuh" may emerge as a concept that determines particular political practices. At the same time, this theory also provides inspiration and legitimation for certain distributions of roles.

This kingdom of Buton utilizes the "martabat tujuh" as the authority basis for the sultan and other related positions. Buton society is divided hierarchically into three consecutive categories: kaumu (nobility), walaka and papara. The category ofkaumu itself is divided into three genealogical trees: tanailandu, kumbewaha and tapi-tapi. It is worth noting that the highest official positions in the kingdom cover the sultan, sapai, kenepulu and kapita !aut. All these positions are held by the kaumu, while the rest, walaka and papara, are regarded as having no rights to such positions. The source of legitimation of this code is based on a symbolic concept that is developed from the theory of "martabat tujuh". The three genealogical trees are symbolized as the three stages of martabat uluhiyyah. Meanwhile, the four highest positions are symbolized as the four levels of the universe of creatures. Thus, the existence of the kaumu, together with the attached rights, is theologically approved.

This religious-based power concept is not without historical precedence. Prior to the arrival of Islam in Indonesia, the necessity of nobility holding power had been widely applied. Therefore, kingship and other strategic positions were based on family ties. However, when Buton was in the hands of Sultan Dayanu Ihsanuddin, this code was formalized by affirm· ing the relationship between political rights and genealogical trees. This was the beginning of the emergence of a social hierarchy in Buton. It can be said that the arrival of Islam further supported the existing situation, in which the theory of "martabat tujuh" acted as the source of religious legitimation, over and above previous political practices.

Studia !slamika, Vol. 2, No. 1, 1995

Nazariyyah "Martabat Tujuh" 95

Abdul Rahim Yunus

Teori "Martabat Tujuh" dalam Sistem Kekuasaan Kesultanan Buton

Abstraksi: "Martabat tujuh" bukanlah istilah yang asing bagi masyarakat Buton. Naskah-naskah lama peninggalan kesultanan menunjukkan bahwa ajar an tasawwufini sudah lama menyebar di But on. Paling tidak, sejak abad 17, pada saat Sultan Dayanu Ihsanuddin memerintah, teori "martabat tujuh" sudah mulai dikenal. Meskipun demikian, tidak terdapat data tertulis dari masa ini; naskah tertua hanya berasal dari pertengahan abad 19, pada saat kekuasaan kesultanan berada pada Sultan Muhammad Idrus Kaimuddin (1824-1851).

Teori "martabat tujuh" merupakan penjabaran ajaran tasawwuf wahdili al-wujud rumusan Ibn 'Arabi. "Martabat tujuh" menggambarkan bahwa Tuhan, yang wajib al-wujud, menampakkan diri[dalam ciptaanNya] serta dapat dikenali melalui tujuh tingkatan a tau marta bat. Ajaran mengenai pemahaman Tuhan melalui tujuh tingkatan ini kemudian dikenal dengan "martabat tujuh". Sumber utama teori ini adalah kitab al-Tuhfah al-Mursalah ila Ruh al-Nabi karangan Muhammad ibn Fadlullah al-Burhanpur£, yang hidup pada paruh kedua abad 16. Buku ini menggambarkan tentang tajalli ("penampakan ") T uhan yang esa dan tidak nyata, ke dalam alam nyata melalui proses tujuh tingkatan. Cara penggambaran ini untuk menunjukkan bahwa Tuhan adalah satu-satunya wujud, dan wujud-Nya tidak berbentuk, tidak terbatas dan tidak berhingga. Di sisi lain, metode ini juga untuk menunjukkan keterbatasan serta keragaman wujud yang tampak.

Tiga tingkat pertama disebut sebagai martabat uluhiyyah (ketuhanan), sementara empat tingkat berikutnya adalah al-kaun wa al-khalq (alam yang diciptakan dengan kata kun). Dua realitas tingkatan ini menunjukkan eksistensi yang kontras antara Tuhan dan karya ciptaan-

Studia Islamika, Vol. 2, No. I, 1995


Nya. Di satu sisi, martabat uluhiyyah merupakan sesuatu yang abadi, qadim dan berada di luar hitungan waktu. Semen tara itu, a lam ciptaan merupakan realitas baru, yang memiliki awal dan akhir, serta penuh dengan keterbatasan-keterbatasan yang tidak dikenal dalam realitas uluhiyyah. Teori 'martabat tujuh" berusaha menghubungkan dua realitas yang terpisah ini menjadi suatu rangkaian manifestasi keberadaan yang bertingkat. Dengan demikian, meskipun manusia berbeda dari Tuhan, keduanya tetap memiliki jalur untaian eksistensi yang berkesinambungan.

Meskipun teori ini lebih bersifat mistik dan teologis, keberadaannya dapat berubah menjadi realitas politik. Dengan kata lain, "martabat tujuh" dapat muncul sebagai sebuah konsep yang mengatur suatu praktek kekuasaan. Pada saat yang sama, teori ini juga memberikan inspirasi serta legitimasi tentangperilaku politik serta alokasi kekuasaan tertentu.

Kerajaan ini memilih "martabat tujuh" sebagai landasan wewenang bagi kekuasaan sultan dan para pejabat istana lainnya. Sebagaimana diketahui, masyarakat Buton terbagi menjadi tiga kategori hirarkhis: kaumu (bangsawan), walaka dan papara. Golongan kaumu sendiri terbagi dalam tiga garis keturunan: tanailandu, kumbewaha dan tapitapi. Penting untuk dicatat bahwa kedudukan penting dalam kerajaan mencakup sultan, sapati, kenepulu dan kapitan laut. Semua jabatan penting ini dipegang oleh golongan kaumu, sementara dua golongan lain, walaka dan papara, dianggap tidak memiliki hak untuk menduduki jabatan-jabatan penting tersebut. Legitimasi ini didasarkan pada konsep simbolik yang dikembangkan dari teori "martabat tujuh". Tiga garis keturunan golongan kaumu disimbolkan dalam bentuk tiga tingkatan realitas 'uluhiyyah". Semen tara itu, em pat jenis jabatan tinggi kerajaan disimbolkan sebagai empat tingkat berikutnya, yang dalam teori awalnya adalah realitas makhluk. Dengan demikian, keberadaan golongan kaumu serta jabatan mereka telah mendapatkan pengesahan secara teologis.

Konsep kekuasaan keagamaan ini bukannya tidak mempunyai preseden historis. Sejak sebelum Islam datang, ketentuan kaum bangsawan sebagai pemegang kekuasaan yang sah sudah banyak diterapkan. Maka, seperti posisi raja, jabatan-jabatan penting tersebut didapatkan secara turun-temurun. Hanya saja, pada saat Sultan Dayanu Ihsanuddin berkuasa, dia mempertegas hak jabatan dalam kaitannya dengan garis keturunan. Akhirnya muncul penggolongan hierarkhis dalam masyarakat Buton. Realitas ini semakin diperteguh lagi dengan kedatangan Islam yang sempat menyediakan konsep "martabat tujuh" sebagai alat legitimasi praktek politik yang sudah berjalan sebelumnya.

Studia Islamika, Vol. 2, No. 1, 1995


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Nazariyyah 'Martabat Tujuh" 103

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Studid Islamika, Vol. 2, No. 1, 1995


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Studia Jslamika, Vol. 2, No. 1, 1995

Nazariyyab "Martabat Tujub" 107

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