Sharia and Kaili Tradition: Islamic Acculturation in the Framework of Rahmatan lil 'Alamin Theology

Abstract

This study examines the acculturation between Islamic law (sharia) and the local culture of the Kaili ethnic group, emphasizing the inclusive principles of Islam in engaging with indigenous wisdom. The research aims to understand how Malintinuhu cultural values are integrated with Islamic teachings without causing religious identity conflicts or the loss of cultural heritage. The study employs an interpretative phenomenological approach, with data collected through in-depth interviews with religious scholars, traditional leaders, and community members, as well as participatory observation in cultural and religious practices. The findings demonstrate that the majority of participants (religious leaders, customary authorities, and community members) consistently articulated a “middle-path” strategy of harmonization, in which cultural traditions are selectively reinterpreted rather than rejected. Empirically, the study identifies two concrete patterns of integration: (1) the institutional transformation of the Malintinuhu council into a consultative body aligned with the Islamic concept of shura, and (2) the systematic modification of ritual practices, where animistic elements are removed and replaced with Qur’anic recitations and Islamic prayers. These measurable patterns indicate a shift from syncretic coexistence to normative integration grounded in Islamic theology. The study further finds that this integrative process has strengthened communal religious commitment while preserving key elements of Kaili cultural identity, thereby reducing potential tensions between adat (custom) and sharia. This process demonstrates that Islam does not negate tradition but rather serves as an integrative force that sustains cultural identity while reinforcing religious values. The novelty of this research lies in applying the framework of rahmatan lil ‘alamin theology as a theoretical basis for explaining Islam’s inclusivity toward local culture. Thus, the study enriches academic discourse on religion–culture relations and offers a constructive model of integration for other indigenous communities in Indonesia.