Bukit, makam ulama, dan pusat kosmikHills, scholars' tombs and the cosmic centre

Tata letak kerajaan, dayah, kampung, dan makam di Aceh dapat dibaca sebagai ungkapan kosmologi. Kerajaan Islam berdiri di bibir pantai Selat Melaka, dayah banyak didirikan di pedalaman yang menghadap pegunungan dan agak jauh dari pasar, sementara kampung dibangun dekat bukit dan sungai. Makam ulama dan raja kerap terletak di puncak bukit, karena tanah tinggi dipandang sebagai pusat kosmik dan gunung sebagai pasak bumi. Banda Aceh sendiri dipahami sebagai kota lembah yang dijaga gunung dan laut.

The placement of kingdoms, religious schools (dayah), villages and tombs in Aceh can be read as an expression of cosmology. Islamic kingdoms stood on the shore of the Straits of Melaka, dayah were often founded inland facing the mountains and somewhat removed from markets, and villages were built near hills and rivers. Tombs of scholars and rulers are frequently found on hilltops, because high ground is regarded as a cosmic centre and the mountain as the peg of the earth. Banda Aceh itself is understood as a valley city guarded by mountains and sea.

Ketika Islam datang, hampir setiap tempat yang disinggahinya melahirkan kerajaan, dan hampir semua kerajaan Islam di Aceh berada di pesisir Selat Melaka. Di pedalaman yang menghadap pegunungan selalu dijumpai dayah: Dayah Tanoh Abe dekat pegunungan, Dayah Awe Geutah dekat perbukitan di Matang Geulumpang Dua, dan Dayah Labuhan Haji tidak jauh dari perbukitan. Kampung didirikan dekat bukit dan sungai, memudahkan nafkah dan hubungan antarkampung. Hubungan manusia dengan Allah, dengan alam, dan dengan sesama diatur agar selaras, dan ketiganya diikat oleh pemahaman tentang dīn.

Makam ulama, di samping artefak kerajaan, menyingkap sistem kosmologis Aceh. Makam Syeikh ‘Abd al-Rauf al-Singkili terletak di tepi pantai Banda Aceh dan Tgk. Chik di Tanoh Abe di Seulimeum, sedangkan makam Syamsuddin al-Sumatrani berada di Melaka, di kawasan yang juga menyimpan pusara pejuang Aceh yang melawan Portugis. Paling mencolok adalah makam di ketinggian: Papan Tinggi di Barus di puncak bukit, makam di perbukitan Kuta Cane, dan kompleks makam Raja Lingge di perbukitan Aceh Tengah. Tanah tinggi dipandang sebagai pusat kosmik, gunung sebagai pusat energi bumi atau pasak bumi. Bukit Barisan berjajar dari Gunung Geurute hingga Lampung, dan siapa pun yang memasuki Banda Aceh melewati Seulawah dari timur atau Paro, Kulu, dan Geurute dari barat-selatan.

Guillot dan Chambert-Loir mengingatkan bahwa makam keramat di situs yang sejak dahulu dianggap keramat dapat dibaca sebagai sisa agama kuno dalam bingkai Islam atau sebaliknya sebagai tanda Islamisasi tempat suci lama; bagaimanapun, budaya ziarah berperan penting dalam penyebaran Islam. Pengeramatan wali sukar dinilai karena merupakan gejala sosial sekaligus batiniah. Kunjungan ke makam memang bukan kajian kosmologi itu sendiri, tetapi letak makam di ketinggian membuka jalan untuk membacanya.

When Islam arrived, nearly every place it touched gave rise to a kingdom, and almost all of Aceh's Islamic kingdoms lay on the coast of the Straits of Melaka. Inland, facing the mountains, there were always dayah: Dayah Tanoh Abe near the mountains, Dayah Awe Geutah near the hills of Matang Geulumpang Dua and Dayah Labuhan Haji not far from the hills. Villages were founded near hills and rivers, which eased livelihood and links between villages. Relations between people and God, between people and nature, and among people themselves were arranged to stay in harmony, and all three were bound by an understanding of din, religion as a whole way of life.

Scholars' tombs, alongside the artefacts of kingdoms, reveal Aceh's cosmological system. The tomb of Shaykh 'Abd al-Ra'uf al-Singkili lies on the shore at Banda Aceh and that of Tgk. Chik di Tanoh Abe at Seulimeum, while the tomb of Shams al-Din al-Sumatrani is in Melaka, in an area that also holds the graves of Acehnese fighters against the Portuguese. Most striking are the tombs on high ground: Papan Tinggi at Barus on a hilltop, a tomb in the hills of Kuta Cane, and the burial ground of Raja Lingge in the hills of Central Aceh. High ground is seen as a cosmic centre, the mountain as the earth's centre of energy or its peg. The Bukit Barisan range runs from Mount Geurute to Lampung, and anyone entering Banda Aceh passes Seulawah from the east or Paro, Kulu and Geurute from the west and south.

Guillot and Chambert-Loir remind us that sacred tombs at sites long held sacred can be read either as remnants of ancient religions within an Islamic frame or, conversely, as signs of the Islamisation of old holy places; either way, the culture of pilgrimage played an important role in the spread of Islam. The veneration of saints is hard to assess because it is at once a social and an inner phenomenon. Visiting tombs is not cosmology in itself, but the placement of tombs on high ground opens a way to read it.

Gagasan kunciKey ideas

Ruang sebagai teks kosmikSpace as a cosmic text

Letak kerajaan, dayah, kampung, dan makam mengungkap tatanan relasi manusia, alam, dan Tuhan.The siting of kingdoms, dayah, villages and tombs expresses the order of relations between people, nature and God.

Ketinggian sebagai pusatHeight as centre

Bukit dan gunung dipahami sebagai pusat energi dan pasak bumi.Hills and mountains are understood as centres of energy and pegs of the earth.

Ziarah dan IslamisasiPilgrimage and Islamisation

Makam keramat menyimpan dua kemungkinan tafsir: kesinambungan atau pengislaman situs lama.Sacred tombs allow two readings: continuity with, or Islamisation of, older sites.

Posisi dalam kerangkaPlace in the framework

Tokoh, lembaga, dan konsep yang paling dekat dengan entri ini, beserta sifat hubungannya.The figures, institutions and concepts closest to this entry, and how they relate to it.

tafsir lainalternative reading Makam bukit sebagai benteng alam dan pos pantau maritimHilltop tombs as natural fortresses and maritime lookouts Tafsir pertahanan dan maritimDefensive and maritime reading praktikpractice Ziarah, nazar, dan mengaji di makamPilgrimage, vows and Qur’an recitation at graves Budaya ziarahPilgrimage culture terkaitrelated Tanoh aulia: Aceh sebagai tanah para waliTanoh aulia: Aceh as the land of the saints Tanah para waliLand of the saints terkaitrelated Tiga lanskap budaya: bukit–sawah–laut, bukit–sawah–kampong, hutan–sawah–kampongThree cultural landscapes: hill–paddy–sea, hill–paddy–village, forest–paddy–village Bukit, sawah, lautHill, field, sea

Pertanyaan reflektifReflective question

Jika bukit adalah pusat kosmik, apa makna kosmologis dari kerusakan hutan dan bukit di hulu Aceh hari ini?If hills are cosmic centres, what is the cosmological meaning of today's destruction of upland forests and hills in Aceh?

Kutip entri ini:Cite this entry: “Bukit, makam ulama, dan pusat kosmik”, Acehnologi — Gerbang Studi AcehAceh Studies Gateway, https://acehnologi.com/entri/bukit-makam-dan-pusat-kosmik/