ABD Karim Faiz, Wahidin Wahidin, Zulfahmi AR, M. Qahar Awaka

From Qibla Deviation to Social Cohesion: The Construction of Minority Fiqh at the Great Mosque of Makale, Tana Toraja

Introduction

From qibla deviation to social cohesion: the construction of minority fiqh at the great mosque of makale, tana toraja. Explore how qibla deviation at a Tana Toraja mosque reveals adaptive Islamic law (minority fiqh) for social cohesion amid multicultural, interfaith dynamics and local wisdom.

Abstract

The determination of the qibla direction constitutes a normative obligation in Islamic law; however, in minority contexts, its practice often intersects with socio-cultural realities, architectural considerations, and interfaith negotiations—dimensions that remain relatively neglected in both Islamic law scholarship and contemporary legal studies. This article examines the case of the Great Mosque of Makale in Tana Toraja, whose orientation deviated by approximately 22° from the astronomical qibla between 1934 and 2020, to analyze the dynamics of minority fiqh (Islamic jurisprudence) construction in a multicultural setting. Employing a qualitative socio-historical approach through observation, document analysis, and in-depth interviews with seven key informants, the study finds that the mosque’s orientation was not solely determined by fiqh norms but emerged from a social compromise institutionalized through adat deliberations in the tongkonan, involving both Muslim and Christian leaders. This compromise was shaped by four interrelated factors: the pursuit of interreligious harmony; urban spatial aesthetics that aligned the mosque with the adjacent church; the internalization of Toraja local wisdom, such as solata’ and the principle of pa’daidi; and an early theological interpretation that prioritized a general westward orientation. The article argues that Islamic law in minority contexts does not function as a rigid, normative system, but rather as an adaptive and responsive social construction grounded in the maqāṣid al-sharīʿah (objectives of Islamic law). Accordingly, the qibla deviation in Makale should not be understood as a religious aberration but rather as an existential strategy through which Muslims sustain social cohesion and affirm collective identity within a predominantly non-Muslim society. [Penentuan arah kiblat merupakan kewajiban normatif dalam syariat Islam, namun dalam konteks masyarakat minoritas praktik tersebut kerap berhadapan dengan realitas sosial-budaya, pertimbangan arsitektural, dan negosiasi lintas agama yang jarang disentuh dalam kajian fikih maupun studi hukum kontemporer. Artikel ini mengkaji kasus deviasi arah kiblat Masjid Agung Makale di Tana Toraja, yang sejak 1934 hingga 2020 menyimpang sekitar 22° dari presisi astronomis, dengan tujuan menganalisis dinamika konstruksi fikih minoritas dalam masyarakat multikultural. Penelitian menggunakan metode kualitatif dengan pendekatan sosio-historis melalui observasi, analisis dokumen, dan wawancara mendalam terhadap tujuh informan kunci. Temuan menunjukkan bahwa orientasi masjid tidak semata-mata ditentukan oleh norma fikih, melainkan merupakan hasil kompromi sosial yang dilembagakan melalui musyawarah adat di tongkonan dengan melibatkan tokoh Muslim dan Kristen. Kompromi tersebut terwujud dalam empat faktor utama: upaya menjaga kerukunan antar umat beragama, pertimbangan estetika tata ruang kota yang menyelaraskan masjid dengan gereja, internalisasi kearifan lokal solata’ dan prinsip pa’daidi, serta pemahaman teologis yang fleksibel pada masa awal. Artikel ini berargumen bahwa hukum Islam dalam ruang minoritas tidak hadir sebagai sistem normatif yang rigid, melainkan sebagai konstruksi sosial yang adaptif, responsif, dan berorientasi pada maqāṣid al-sharīʿah. Dengan demikian, deviasi arah kiblat di Makale tidak dapat dipahami sebagai penyimpangan keagamaan, melainkan sebagai strategi eksistensial umat Islam untuk merawat kohesi sosial sekaligus meneguhkan identitas kolektif dalam struktur masyarakat yang didominasi kelompok non-Muslim.]

Review

The article, "From Qibla Deviation to Social Cohesion: The Construction of Minority Fiqh at the Great Mosque of Makale, Tana Toraja," presents a compelling and timely analysis of Islamic legal practice in minority contexts. Focusing on the intriguing case of the Great Mosque of Makale, whose qibla orientation significantly deviated for decades, the study meticulously unpacks how the determination of a fundamental religious obligation like the qibla direction transcends mere normative dictates, becoming deeply intertwined with socio-cultural realities, architectural considerations, and interfaith negotiations. This work makes a significant contribution by re-framing the understanding of *fiqh* (Islamic jurisprudence) in minority settings, moving beyond a rigid interpretation to demonstrate its adaptive and socially constructed nature. The strength of this research lies in its robust qualitative socio-historical methodology, employing observation, document analysis, and in-depth interviews with key informants to reconstruct the complex dynamics behind the mosque’s orientation. The findings are particularly insightful, revealing that the qibla deviation was not an oversight but a deliberate social compromise institutionalized through local *adat* deliberations involving both Muslim and Christian leaders. The study persuasively identifies four critical factors—the pursuit of interreligious harmony, urban spatial aesthetics, the internalization of Toraja local wisdom (*solata’* and *pa’daidi*), and an early flexible theological interpretation—that shaped this outcome. By arguing that Islamic law in minority contexts functions as an adaptive system grounded in *maqāṣid al-sharīʿah* (objectives of Islamic law), the article successfully re-characterizes the qibla deviation as an "existential strategy" for Muslims to sustain social cohesion and affirm collective identity within a predominantly non-Muslim society. While the article offers a profound understanding of *fiqh* construction, a valuable addition could be a deeper exploration of the implications following the eventual correction of the qibla in 2020. Understanding how this change was navigated—whether it generated new forms of social negotiation or friction, or if it seamlessly integrated into the established communal harmony—would further illuminate the ongoing adaptability of minority *fiqh* and the resilience of the social compromises discussed. Furthermore, expanding on the specific mechanisms through which *maqāṣid al-sharīʿah* were implicitly or explicitly invoked by the actors involved could provide richer theoretical grounding. Nevertheless, this is a remarkably well-researched and argued piece that offers crucial insights into the dynamic interplay between religious normativity, social reality, and identity formation, making it a highly relevant contribution to Islamic law scholarship and contemporary legal studies.

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