Rupanya
masyarakat Minangkabau di zaman kerajaan Pagar Ruyung adalah
masyarakat yang menyeru kepada keamanan dan perpaduan berlandaskan
syariat Islam. Pembesar Pagar Ruyung telah datang ke Rembau dan
berkahwin dengan anak ketua orang Asli suku Jakun dan seterusnya
terbentuklah Negeri Sembilan.
Begitu
juga di Sulu, pembesar dari Pagar Ruyung telah menyebarkan Islam di
sana bersama para pendakwah , berkahwin dengan anak ketua suku di
sana.
Masa
berlalu, kita semua lupa sejarah, kita semua lupa kita berasal dari
bapa yang satu iaitu Nabi Adam. Kita lupa datuk nenek kita dulu boleh
hidup dalam suasana yang penuh harmoni dengan berpegang teguh pada
tali Allah dalam menegakkan syariat Islam.
Sepertimana
kata-kata Dr. Jose Rizal : “In order to read the destiny of a
people, it is necessary to open the book of its past”. (untuk kita
mengetahui hala tuju sesuatu bangsa , adalah perlu kita belajar dari
sejarah)
Understanding
Sulu Sultanate:Culture of Peace
Saturday,
December 19. 2009
The
issues brought in the study of Sulu Sultanate is to understand its
historical existence that may offer new perspective to resolve the
continuous struggle of the adherence to fight the aggression of their
homeland, economic resources, political legal rights, cultural
heritage, religion, and freedom for self-determination. As Dr. Jose
Rizal said: “In order to read the destiny of a people, it is
necessary to open the book of its past”.
The
Sulu Muslim “Ummah” political theory did not start with the idea
of having a state political government, but with the option that the
“Ummah” or community of the faithful, must possess leadership to
make possible the creation of proper condition of “Ibadat” or
worship and strict adherent to the “Shariah” or Islamic Laws.
The
leadership should always strong enough to completely safeguard the
internal order of the “Ummah” against disharmony or disloyalty.
Under the principle of Islam, the purpose of the individual and the
“Ummah” or community is the same – the execution and
enforcement of the will of ALLAH [God]. For Islam is a religion that
defines a unified way of life; hence, there is no distinction between
the religious and the secular.
RAJAH
BAGINDA of Sumatra, Indonesia:
The
Sulu genealogy accounts that after the “Ahlul Bait” Missionaries
established few Muslim Ummah or communities among inhabitants of
Lupah Sug [Sulu mainland] living along the seashores, rivers and
verdant hills and valley, another personage arrived at Bwansa, Lupah
Sug, whose name was Rajah Baginda.
He
was the son of King Pagar and belongs to the royal family of Pagar
Ruyung of Menangkabaw, Sumatra, Indonesia.
Rajah
Baginda was not a religious scholar but in all probability could have
included a number Islamic Malay scholars as part of his entourage to
Sulu.
The
arrival of Rajah Baginda at Bwnasa Ummah strengthen the Islamic
polity of the Tagimaha tribe of Bwansa Ummah and nearby villages of
Lupah Sug due to his advance knowledge in Islamic governance.
Rajah
Baginda was accepted as the ruler of Bwansa Ummah, although Sulu
genealogy did not mention that he establish a central government in
the mainland of Sulu. He got married to the daughter of a Tagimaha
Chieftain, and was able to effect the implementation of the “Shariah”
or Islamic laws at Bwansa village.
In
a related Sulu royal Tarsila narrates the arrival of another Arab
scholar by the name of Sayyid Abu Bakr Hashim. His arrival to Bwansa
village was welcomed by Rajah Baginda, and because of his expertise
in the Islamic jurisprudence, Sayyid Abu Bakr (pronounce as Abubakar)
was accepted member of the royal court of Rajah Baginda. He got
married to the daughter of Rajah Baginda.
When
Rajah Baginda reached the old age, he entrusted the administration of
the government affairs of Bwansa Ummah to his son-in-law, Sayyid Abu
Bakr, and he remained in complete retirement at Bud Datu until his
death. His grave yard is still found to the present day on the top
of Bud Datu, Indanan, Sulu.
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