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Abstract
This study examines the Mabbarazanji tradition in post-wedding ceremonies within the Bugis community of Kandiawang, South Sulawesi, through the lens of Islamic legal philosophy. As a locally rooted religious practice, Mabbarazanji encapsulates collective recitations, symbolic offerings, and communal participation that transcend its ritualistic function to embody cultural identity and spiritual values. The research aims to explore how the tradition is practiced, perceived by the community, and positioned within the framework of ‘urf (custom) and maqāṣid al-sharī‘ah (objectives of Islamic law). Employing a qualitative fieldwork design, data were gathered over two months through participant observation, semi-structured interviews with religious and cultural leaders, and documentation of the ceremony. Thematic analysis revealed that Mabbarazanji is not only considered a sacred obligation but also a medium for transmitting ethical values such as unity, loyalty, and gratitude. Symbolic items—such as sticky rice, bananas, and eggs—convey culturally embedded meanings that align with Islamic virtues. The discussion situates Mabbarazanji as a case of dynamic religious embodiment, where local tradition and Islamic legal principles coexist. While generational disengagement poses challenges to its continuity, the ritual’s alignment with sharī‘ah norms and its capacity to promote social cohesion underscore its theological and cultural legitimacy. This study contributes to the discourse on the integration of local customs within Islamic jurisprudence and highlights the role of vernacular ritual in preserving ethical traditions in the face of modern transformation.
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References
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References
Abbasi, R. (2020). Did Premodern Muslims Distinguish the Religious and Secular? The Dīn–Dunyā Binary in Medieval Islamic Thought. Journal of Islamic Studies, 31(2), 185–225.
Aljunied, K. (2016). Muslim cosmopolitanism: Southeast Asian Islam in comparative perspective. Edinburgh University Press.
Azra, A. (2020). Understanding Indonesia’s’ third way’Islam. Wars of Ideas: Theology, Interpretation and Power in the Muslim World, 73–84.
Bell, C. (1991). Ritual theory, ritual practice. Oxford university press.
Fauzia, A. (2017). Islamic philanthropy in Indonesia: Modernization, islamization, and social justice. ASEAS-Austrian Journal of South-East Asian Studies, 10(2), 223–236.
Feener, R. M., Kloos, D., & Samuels, A. (2015). Islam and the Limits of the State: Reconfigurations of Practice, Community and Authority in Contemporary Aceh. Brill.
Feener, R. M., & Sevea, T. (2009). Islamic Connections: Muslim Societies in South and Southeast Asia. Institute of Southeast Asian Studies.
Fonseca, F. P., & Ramos, R. A. R. (2012). Heritage tourism in peripheral areas: Development strategies and constraints. Tourism Geographies, 14(3), 467–493.
Hefner, R. W., & Formichi, C. (2021). Islamism and the struggle for inclusive citizenship in democratic Indonesia. Religious Pluralism in Indonesia, 14–37.
Hennessy, K. (2012). Cultural heritage on the web: Applied digital visual anthropology and local cultural property rights discourse. International Journal of Cultural Property, 19(3), 345–369.
Henningsen, E., & Larsen, H. (2020). The digitalization imperative: Sacralization of technology in LAM policies. Libraries, Archives and Museums as Democratic Spaces in a Digital Age, 53–72.
Hooker, M. B. (2008). Indonesian syariah: defining a national school of Islamic law. Institute of Southeast Asian Studies.
Iqbaliqbal, I., & Rahim, A. (2023). Nilai-Nilai dalam Tradisi Mabbarazanji. Rihlah: Jurnal Sejarah Dan Kebudayaan, 11(02), 150–161.
Junaid, I. (2014). Opportunities and challenges of cultural heritage tourism: socio-economic politics of sustainable tourism in South Sulawesi province, Indonesia.
Kabydenova, Z., & Rysbekova, S. (2016). The ritual and the construction of religious identity. Вестник КазНУ. Серия Философии, Культурологии и Политологии, 56(2), 155–158.
Kamali, M. H. (2008). Maqasid al-Shariah made simple (Vol. 13). International Institute of Islamic Thought (IIIT).
Laffan, M. (2011). The makings of Indonesian Islam: Orientalism and the narration of a Sufi past. In The Makings of Indonesian Islam. Princeton University Press.
Mallette, L. A., & Saldaña, J. (2019). Teaching qualitative data analysis through gaming. Qualitative Inquiry, 25(9–10), 1085–1090.
Manžuch, Z. (2017). Ethical issues in digitization of cultural heritage. Journal of Contemporary Archival Studies, 4(2), 4.
Miftakhuddin, M. (2016). Nilai-nilai Pendidikan Moral Menurut Syekh Ja’far Al-Barzanji (Studi Analisis Tentang Kitab Al-Barzanji). Fakultas Tarbiyah dan Ilmu Keguruan.
Nilan, P. (2021). Muslim youth environmentalists in Indonesia. Journal of Youth Studies, 24(7), 925–940.
Pasha, M. K. (2000). Globalization, Islam and resistance. In Globalization and the Politics of Resistance (pp. 241–254). Springer.
Pepinsky, T. B., Liddle, R. W., & Mujani, S. (2010). Indonesian democracy and the transformation of political Islam. Annual Meeting of the Association of Asian Studies, March, Philadelphia, PA.
Prentice, P., & Saeed, A. (2005). The Concept of Human Rights in Islam. The Concept of Human Rights in Judaism, Christianity and Islam, 61(4), 158.
Raihani, R. (2014). Creating Multicultural Citizens: A portrayal of contemporary Indonesian education. Routledge.
Rosyad, A. M. (2020). The integration of Islamic education and multicultural education in Indonesia. Al-Afkar, Journal For Islamic Studies, 164–181.
Salim, A. (2008). Challenging the secular state: The Islamization of law in modern Indonesia. University of Hawaii Press.
Siliutina, I., Tytar, O., Barbash, M., Petrenko, N., & Yepyk, L. (2024). Cultural preservation and digital heritage: challenges and opportunities. Amazonia Investiga, 13(75), 262–273.
Van Bruinessen, M. (2013). Contemporary Developments in Indonesian Islam: Explaining the" Conservative Turn". Institute of Southeast Asian Studies.
Wilkinson, T. R. (2017). Dialectics Not Dualities: Contemporary Turkish Muslim Thought in Dialogue. Georgetown University.
Yilmaz, I. (2022). Religious Populism, Necropolitics and Blame Avoidance in an Islamist Authoritarian Polity. Necropolitics and Blame Avoidance in an Islamist Authoritarian Polity (September 15, 2022).