Anre Gurutta Daud Ismail: Mujahid Dakwah dari Soppeng

Anre Gurutta adalah sebutan bagi sosok yang alim dan tokoh panutan dalam tradisi masyarakat Bugis, Sulawesi Selatan. Gelar ini hanya disematkan kepada sosok yang disegani, Daud Ismail adalah salah satunya. Pejuang dakwah di tanah Bugis ini mendapatkan gelar dari masyarakat sebagai Anre Gurutta Haji (AGH). Daud Ismail adalah sosok ulama yang ikut mendirikan Darud Da’wah wal Irsyad (DDI) bersama almarhum AGH Abdurrahman Ambo Dalle dan AGH Muhammad Abduh Pabbajah serta ulama sunni lainnya. Ia juga dikenal sebagai ulama tafsir melalui karya terjemahan al-Qur’an dalam bahasa Bugis.

Daud Ismail Lahir di Cenrana Kecamatan Lalabata Kabupaten Soppeng tahun 1907, buah perkawinan dari pasangan H Ismail dan Hj Pompola. Setelah mengenyam pendidikan dasar di rumahnya, Daud Ismail melanjutkan belajar ke pesantren-pesantren yang ada di Sengkang.

Sejak kecil, ia dikenal sebagai sosok yang cerdas serta gemar belajar secara outodidak. Terutama ketika belajar mengenal aksara Lontara dan Latin. Kendati demikian, ia tetap menempuh pendidikan formal di Madrasatul Arabiyah Al-Islamiyah (MAI) pada tahun 1930. Selama belajar di Sengkang, ia merasakan banyak kemajuan khususnya dalam menguasai kunci ilmu-ilmu agama. Misalnya, Ilmu Qawaid, Ilmu `Arudh, Ilmu Ushul Fiqh, Ilmu Manthiq dan lain-lainnya.

Karena prestasinya yang menonjol, Daud Ismail ditugaskan gurunya, Anre Gurutta As`ad untuk mengajar pada tingkat Ibtidaiyah dan Tsanawiyah. Sejak saat itulah, orang-orang mulai memanggilnya Gurutta, panggilan kehormatan setingkat di bawah Anre Gurutta. Perhatian Anre Gurutta As`ad begitu tinggi kepada muridnya itu. Hal ini terbukti dengan pengawasan yang ketat terhadapnya, bahkan ia tidak diizinkan meninggalkan pesantren, hingga memasuki masa sulit ketika harus meninggalkan Sengkang.

“Saya merasakan memang agak lain waktu saya belajar pada Gurutta Sade –panggilan akrab bagi Anre Gurutta Muhammad As`ad- dibanding waktu saya belajar di tempat lain,” demikian kenang Gurutta Daud Ismail tentang gurunya ini.

Wasiat sang guru

Tahun 1942, pecah perang dunia II. Masa ini adalah waktu tersulit yang dialami Daud Ismail. Kondisi tersebut membuatnya terpaksa meninggalkan Sengkang untuk kembali ke kampung halamannya di Soppeng. Salah satu cobaan beratnya adalah ketika istrinya meninggal dunia.

Tidak mau larut dalam kesedihan, di tahun itu juga ia mengajar di Madrasatul Amiriyah Watang Soppeng menggantikan Sayyed Masse. Tapi ia tidak bertahan lama, karena gerakannya dibatasi oleh Nippon dan adanya latihan menjadi tentara Jepang (PETA). Selain mengajar, ia juga diangkat sebagai Imam Besar di Lalabata, Soppeng dan sempat menjadi guru pribadi bagi keluarga Datu Pattojo, pada tahun 1944. Karena diakui sebagai seorang ulama yang berilmu luas dan mendalam, Daud Ismail diangkat sebagai Qadhi (hakim) di Kabupaten Soppeng pada tahun 1947 hingga tahun 1951.

Antara tahun 1951-1953, Daud Ismail menjabat sebagai pegawai di bidang kepenghuluan di Kantor Departemen Agama Kabupaten Bone. Sejak saat itu, ia mulai biasa disapa sebagai Anre Gurutta. Sepeninggal sang guru Anre Gurutta As‘ad tahun 1952, Daud Ismail diminta oleh para pemuka masyarakat Wajo dan sesepuh MAI untuk melanjutkan pembinaan madrasah yang ditinggalkan As‘ad. Pada tahun 1953 nama MAI diubah menjadi Madrasah As‘adiyah sebagai penghormatan dan penghargaan kepada Anre Gurutta As‘ad.

Wasiat dari sang guru ia jalankan, meski harus meninggalkan status pegawai negerinya. Namun Daud Ismail hanya memimpin MAI Sengkang selama 8 tahun. Karena adanya desakan dari Soppeng agar ia kembali membina madrasah di daerahnya. Apalagi saat itu merasa sudah ada kader-kader ulama yang dapat menggantikan Anre Gurutta Daud Ismail.

Sekembalinya ke Soppeng, ia mendirikan sekaligus mengetuai Yayasan Perguruan Islam Beowe (YASRIB) dan membuka Madrasah Muallimin pada tahun 1967. Pada masa ini ia diangkat kembali menjadi Qadhi yang kedua di Soppeng. Ia juga pernah Ketua Majelis Ulama Indonesia (MUI) Kabupaten Soppeng tahun 1993-2005.

Menulis kitab

Sebagai suku yang dikenal kental dengan keagamaan dan taat menjalankan ajaran Islam, masyarakat Bugis sangat bergantung pada pengetahuan yang mereka peroleh dari al-Qur‘an, sehingga tafsir al-Qur‘an memegang peranan penting dalam kehidupan keagamaan mereka. Karena itulah, Daud Ismail menulis sebuah karya tafsir berbahasa Bugis. Maksudnya agar memudahkan masyarakat Bugis mengakses dan memahami Kitab Suci tersebut. Selain agar aksara Lontara, yaitu huruf abjad bahasa Bugis, tidak lekas punah. Karya lain yang pernah ditulis Daud Ismail antara lain Ashshalatu Miftahu Kulli Khair dan Carana Puasae, kitab-kitab ini ditulis dalam bahasa Bugis.

Daud Ismail memimpin Pesantren YASRIB hingga ajal menjemput dalam usia 99 tahun. Tepatnya pada hari Senin 21 Agustus 2006 sekitar pukul 20.00 Wita, setelah sempat dirawat selama tiga pekan, di Rumah Sakit Hikmah, Makassar. Semoga Allah SWT meridhai perjalanannya. Amin.   (FATHURROJI/MG)

(Sumber majalahgontor.co.id)

Pesantren (Madrasah) of South Sulawesi in 20th Century

 Pesantrens are important social and educational institutions, which contribute to the perpetuation and adaptation of the Indonesian Muslim tradition either in local, national and even international spheres. Historically, these institutions have acted as agents of social change within the cultural fabric of society. According to Salim (2001), at least three factors contribute to the importance of pesantren. First, pesantren is instrumental in the development of Muslim tradition. Pesantrens traditionally provide legitimation for rural society and they are acknowledged as cultural symbols and effective media that influence social change. Second, studies on pesantren are rarely conducted either by local or Western scholars. In this sense, Abdurahman Wahid believes that there is a misunderstanding of the role of pesantren due to a lack of serious research and studies. Therefore, scientific research on the one hand must endeavor to give a real description of the strengths and potential of pesantren to enforce change, on the other; it may offer constructive criticism of the role of pesantren. Third, the pesantren tradition is not static but dynamic as it preserves the continuity of tradition and accepts changes.

In the 20th century, pesantren with its traditional teaching methods and system faced crucial challenges not only from the modern education system introduced by the Dutch but also from Muslim community, which began to adopt modern educational systems. Some pesantrens such As’adiyah (Sengkang), DDI (Mangkoso, Parepare, Pinrang), Hasan al-Yamani (Polmas), deal with Islamic education and greatly contribute to the enhancement of the national educational program. This pesantren attracted many santris both from local community and from outside of the South Sulawesi province. There have been many students who came from different regions of South Sulawesi such as Wajo, Soppeng, Bone, Sidrap, Maros, Luwu-Palopo, Gowa, Jeneponto and many others. The students of this pesantren also come from different provinces such as East Kalimantan, South East Sulawesi, Central Sulawesi, Southeast Nusatenggara (NTT), Riau and Jambi.

In Java and South Sulawesi, however, the strength of an Islamic education is not found in madrasah (religious school) as in most Islamic countries, but in the pesantren system. Unlike most pesantrens in Java, which are owned by the kiyai, most pesantrens in South Sulawesi are not owned by a kiyai but by the Islamic community around the pesantren. There are some reasons: First, the intellectual chain of Ulama is not limited to certain family. Second, the Gurutta (kiyai) him self does not want to own that pesantren due to this pesantren for him is a merely a tool of ibadah. Third, most pesantren are donated by the local Government and Muslim community.

Gurutta H. M. As’ad al-Buqisy established Pesantren As’adiyah in 1930 and played a decisive role in the emergence of some well-known pesantren and religious leaders in South Sulawesi. They are Pesantren Yastrib established by Gurutta H. Daud Ismail (Soppeng), Pesantren DDI by H. Abdul Rahman Ambo Dalle (Mangkoso, Parepare, Pinrang), Pesantren al-Furqan by H. Muh. Abduh Pabbajah (Parepare), Pesantren Ma’had al-Hadith by H. Junaid Sulaiman (Bone), Pesantren Al-Urwah al-Wutsqa by H. Abdul Muin Yusuf (Sidrap). , and the Pesantren Nurul al-Junaidiyah by H. Abdul Azis (Luwu Utara).

One of the unique features of Indonesia since its independence in 1945 is that the country has adopted a dual system of education. Even though, the Indonesian government has developed modern secular education however, the government also believes that the traditional Islamic education such as Pesantren and Madrasah that has evolved over many centuries must not be abolished or neglected.

Pesantren of South Sulawesi in 20th Century

              Pesantrens are important social and educational institutions, which contribute to the perpetuation and adaptation of the Indonesian Muslim tradition either in local, national and even international spheres. Historically, these institutions have acted as agents of social change within the cultural fabric of society. According to Salim (2001), at least three factors contribute to the importance of pesantren. First, pesantren is instrumental in the development of Muslim tradition. Pesantrens traditionally provide legitimation for rural society and they are acknowledged as cultural symbols and effective media that influence social change. Second, studies on pesantren are rarely conducted either by local or Western scholars. In this sense, Abdurahman Wahid believes that there is a misunderstanding of the role of pesantren due to a lack of serious research and studies. Therefore, scientific research on the one hand must endeavor to give a real description of the strengths and potential of pesantren to enforce change, on the other; it may offer constructive criticism of the role of pesantren.  Third, the pesantren tradition is not static but dynamic as it preserves the continuity of tradition and accepts changes.[1]

              In the 20^th century, pesantren with its traditional teaching methods and system faced crucial challenges not only from the modern education system introduced by the Dutch but also from Muslim community, which began to adopt modern educational systems. Some pesantrens such As’adiyah (Sengkang), DDI (Mangkoso, Parepare, Pinrang), Hasan al-Yamani (Polmas), deal with Islamic education and greatly contribute to the enhancement of the national educational program. This pesantren attracted many santris both from local community and from outside of the South Sulawesi province. There have been many students who came from different regions of South Sulawesi such as Wajo, Soppeng, Bone, Sidrap, Maros, Luwu-Palopo, Gowa, Jeneponto and many others. The students of this pesantren also come from different provinces such as East Kalimantan, South East Sulawesi, Central Sulawesi, Southeast Nusatenggara (NTT), Riau and Jambi.[2]

              In Java and South Sulawesi, however, the strength of an Islamic education is not found in madrasah[3] (religious school) as in most Islamic countries, but in the pesantren system. Unlike most pesantrens in Java, which are owned by the kiyai, most pesantrens in South Sulawesi are not owned by a kiyai but by the Islamic community around the pesantren. There are some reasons:  First, the intellectual chain of Ulama is not limited to certain family. Second, the Gurutta (kiyai) him self does not want to own that pesantren due to this pesantren for him is a merely a tool of ibadah. Third, most pesantren are donated by the local Government and Muslim community.

              Gurutta H. M. As’ad al-Buqisy established Pesantren As’adiyah in 1930 and played a decisive role in the emergence of some well-known pesantren and religious leaders in South Sulawesi. They are Pesantren Yastrib established by Gurutta H. Daud Ismail (Soppeng), Pesantren DDI by H. Abdul Rahman Ambo Dalle (Mangkoso, Parepare, Pinrang), Pesantren al-Furqan by H. Abd. Pabbaja (Parepare), Pesantren Ma’had al-Hadith by H. Junaid Sulaiman (Bone), Pesantren Al-Urwah al-Wutsqa by H. Abdul Muin Yusuf (Sidrap).[1], and the Pesantren Nurul al-Junaidiyah by H. Abdul Azis (Luwu Utara).

              One of the unique features of Indonesia since its independence in 1945 is that the country has adopted a dual system of education. Even though, the Indonesian government has developed modern secular education however, the government also believes that the traditional Islamic education such as Pesantren and Madrasah that has evolved over many centuries must not be abolished or neglected.

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[1]Muhammad Yunus Pasanreseng, Sejarah Berdirinya Pesantren As’adiyah (Sengkang: Adil, 1992), p. 15-34.

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[1] Hairus Salim H.S, editorial introduction in Abdurrahman Wahid, Menggerakkan Tradisi: Esei-esei Pesantren (Yogyakarta: LKiS, 2001), p. ix

[2] Madrasah is derived from Arabic means a palce of study. Madrasah is basically religious scholl which is different from public scholl.  The first madrasah, madrasah nizamiyah, was established by Nizam al-Mulk in 457 H. In this sense, madrasah (religious school) is a place to study religious matters, which has certain curriculum. See, H. Maksum, Madrasah Sejarah dan Perkenbangannya, (Jakarta: Logos Wacana Ilmu, 1999), p. 60.

[3] Madrasah is derived from Arabic means a palce of study. Madrasah is basically religious scholl which is different from public scholl.  The first madrasah, madrasah nizamiyah, was established by Nizam al-Mulk in 457 H. In this sense, madrasah (religious school) is a place to study religious matters, which has certain curriculum. See, H. Maksum, Madrasah Sejarah dan Perkenbangannya, (Jakarta: Logos Wacana Ilmu, 1999), p. 60.