Nur Azzira Alya Rasifah.I, Annisa Rahayu

TRADISI LECCE’ BOLA BARU PADA MASYARAKAT BUGIS, BOEPINANG(STUDI LIVING QUR’AN)

Introduction

Tradisi lecce’ bola baru pada masyarakat bugis, boepinang(studi living qur’an). Penelitian Living Qur’an tradisi Lecce’ Bola Baru masyarakat Bugis Boepinang menganalisis resepsi ayat Al-Qur’an dalam ritual agama ini. Mengungkap makna objektif, ekspresif, dan dokumenter.

Abstract

Penelitian ini bertujuan untuk melihat studi living Qur’an dalam hal resepsi terhadap ayat-ayat Al-Qur’an pada tradisi Lecce’ Bola Baru di masyarakat Bugis daerah Boepinang. Tradisi Lecce’ Bola Baru awalnya sudah diperkenalkan dari tradisi nenek moyang masyarakat Bugis, kemudian Islam datang menghapuskan kegiatan-kegiatan yang bertentangan dengan ajaran Islam dalam tradisi tersebut tanpa menghapuskan tradisinya tetapi meluruskan ritualnya sesuai ajaran Islam. Metodologi penelitian yang dipakai dalam kajian ini adalah metode kualitatif dengan melakukan wawancara, observasi dan penelitian terhadap data-data primer serta sekunder mengenai pelaksanaan pembacaan ayat-ayat Al-Qur’an dalam tradisi Lecce’ Bola Baru di masyarakat Bugis daerah Boepinang. Setelah itu data ini disajikan dalam bentuk deskriptif analitis. Sedangkan sebagai pisau analisis penulis menggunakan metode pendekatan sosiologi Karl Mannheim yang membagi menjadi tiga macam makna pada suatu kasus yakni makna objektif, makna ekpresif dan makna dokumenter. Penelitian ini menemukan bahwa 1) Makna objektif yakni Tradisi Lecce’ Bola Baru di masyarakat Bugis merupakan ritual agama. 2) Makna ekspresif, yaitu tradisi Lecce’ Bola Baru sebagai bentuk kesyukuran dan pengharapan keberkahan serta balasan kebaikan yang dimana makna dari ritual-ritualnya merupakan praktik resepsi dari ayat Al-Qur’an 3) Makna dokumenter adalah tradisi Lecce’ Bola Baru sebagai tradisi turun temurun yang harus dilakukan oleh seluruh masyarakat Bugis di daerah Boepinang.

Review

This paper, titled "TRADISI LECCE’ BOLA BARU PADA MASYARAKAT BUGIS, BOEPINANG (STUDI LIVING QUR’AN)," presents an insightful exploration into the adaptive nature of religious practices within cultural traditions. The study's core objective is to analyze the "living Qur'an" phenomenon, specifically how Qur'anic verses are received and integrated into the *Lecce’ Bola Baru* tradition among the Bugis community in Boepinang. The abstract highlights a particularly compelling aspect: an ancestral tradition, initially pre-dating Islam, was not abolished but rather reformed and re-aligned with Islamic teachings, effectively "straightening" its rituals without eliminating the tradition itself. This makes the paper highly relevant for understanding cultural resilience, religious syncretism, and the dynamic interplay between indigenous customs and theological adaptation, offering a unique case study in the broader field of Islamic studies and anthropology. Methodologically, the research employs a qualitative approach, gathering data through interviews, observation, and the collection of both primary and secondary sources related to the recitation of Qur'anic verses within the *Lecce’ Bola Baru* tradition. The data is then presented through a descriptive-analytical lens, providing a thorough account of the observed phenomena. A significant strength of this study lies in its sophisticated analytical framework, which utilizes Karl Mannheim's sociological approach to meaning, dissecting the case into objective, expressive, and documentary meanings. This theoretical underpinning promises a nuanced and multi-layered interpretation of the tradition, moving beyond superficial descriptions to explore deeper cultural and religious significance. The findings, structured around Mannheim's framework, offer clear and compelling insights. Firstly, the study identifies the *Lecce’ Bola Baru* tradition as a religious ritual in its objective meaning. Secondly, its expressive meaning is revealed as an act of gratitude and hope for blessings and good recompense, where the rituals themselves are understood as a practical reception of Qur'anic verses. Finally, the documentary meaning emphasizes its status as a hereditary tradition that must be upheld by the entire Bugis community in Boepinang. These findings collectively demonstrate how an ancient cultural practice has been successfully infused with Islamic principles, illustrating a vibrant example of the "living Qur'an" where sacred texts actively shape and give meaning to contemporary community life. This paper makes a valuable contribution by documenting and analyzing this intricate cultural-religious adaptation.

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