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Maimunah Zarkasyi
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Pemikiran Tasawuf Muh Arsyad al-Banjari dan Pengaruhnya di Masyarakat Kalimantan Selatan Zarkasyi, Maimunah
ISLAMICA: Jurnal Studi Keislaman Vol 3, No 1 (2008): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (153.254 KB) | DOI: 10.15642/islamica.2008.3.1.76-95

Abstract

Muhammad Arsyad al-Banjari is hitherto known in the Malay world as a jurist of Shafi’i school of thought. Little has been known concerning his Sufi inclination and ideas. This paper is interested in investigating just that. By scrolling on his works and exploring the genealogy of his thought, this paper is interested in unraveling the Sufistic tendency that manifests in the thought of al-Banjari. The premise that underlies this paper is that the thought of al-Banjari on Sufism is deep-rooted in the 18th century Sufistic current of thought in Mekka. This current of thought is characterized by its persistence to reconcile Shari‘ah and Tasawuf. Zakariyah al-Anshari was regarded as its foremost leader. He was of an Egyptian origin and wrote a book entitled Fath al-Rahman. Many of al-Banjari’s works including Kanz al-Ma‘rifah that he wrote in the Javanese Arabic may be seen as both an annotation and commentary on Fath al-Rahman. A careful analysis on their works reveals an unmistakable intellectual link between the two. Both have worked within the perspective of Syari’ah and Tasawuf and are mainly interested in reconciling them. To their view, it is only by reconciling Syari’ah and Tasawuf that we may have a clear idea concerning the way (Shari‘ah), the order (Tariqah) and the truth (Haqiqah) and the relationship between them. By virtue of his concern in integrating Syari’ah and Tasawuf, al-Banjari is known both as a jurist and a Sunni Sufi. He was also responsible for transferring the knowledge of Tasawuf and Jurisprudence from their authoritative sources in the Middle East to the people of Southern Kalimantan. His intellectual and social role has brought about a significance change in the social fabric of his society. It was in his hand that the inventive practices (bid‘ah) and the religious mischief found in his society were finally eliminated and brushed away. This paper will explore these aspects of al-Banjari’s Sufism.
Pemikiran Tasawuf Muh Arsyad al-Banjari dan Pengaruhnya di Masyarakat Kalimantan Selatan Maimunah Zarkasyi
Islamica: Jurnal Studi Keislaman Vol. 3 No. 1 (2008): September
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (153.254 KB) | DOI: 10.15642/islamica.2008.3.1.76-95

Abstract

Muhammad Arsyad al-Banjari is hitherto known in the Malay world as a jurist of Shafi?i school of thought. Little has been known concerning his Sufi inclination and ideas. This paper is interested in investigating just that. By scrolling on his works and exploring the genealogy of his thought, this paper is interested in unraveling the Sufistic tendency that manifests in the thought of al-Banjari. The premise that underlies this paper is that the thought of al-Banjari on Sufism is deep-rooted in the 18th century Sufistic current of thought in Mekka. This current of thought is characterized by its persistence to reconcile Shari?ah and Tasawuf. Zakariyah al-Anshari was regarded as its foremost leader. He was of an Egyptian origin and wrote a book entitled Fath al-Rahman. Many of al-Banjari?s works including Kanz al-Ma?rifah that he wrote in the Javanese Arabic may be seen as both an annotation and commentary on Fath al-Rahman. A careful analysis on their works reveals an unmistakable intellectual link between the two. Both have worked within the perspective of Syari?ah and Tasawuf and are mainly interested in reconciling them. To their view, it is only by reconciling Syari?ah and Tasawuf that we may have a clear idea concerning the way (Shari?ah), the order (Tariqah) and the truth (Haqiqah) and the relationship between them. By virtue of his concern in integrating Syari?ah and Tasawuf, al-Banjari is known both as a jurist and a Sunni Sufi. He was also responsible for transferring the knowledge of Tasawuf and Jurisprudence from their authoritative sources in the Middle East to the people of Southern Kalimantan. His intellectual and social role has brought about a significance change in the social fabric of his society. It was in his hand that the inventive practices (bid?ah) and the religious mischief found in his society were finally eliminated and brushed away. This paper will explore these aspects of al-Banjari?s Sufism.
Dakwah Tauhid Muhammad Nafis al-Banjari (1150 H/1735 M) Maimunah Zarkasyi
TSAQAFAH Vol 15, No 1 (2019): Da'wah and Islamic Communication
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v15i1.2978

Abstract

AbstractIn Islam, Tawheed is the primary foundation in getting closer to Allah and thus, every Muslim must have good understanding of it.  If the act of worshipping God is not based on right Tawheed, that act will have no value to Allah. According to Sufi masters, the quality of Muslims depends on how well his comprehension of Tawheed is, without which Muslims will never be able to become closer to Allah. Muhammad Nafis al Banjari (born 1150H / 1735) preached his knowledge by teaching the concept of Tawheed in Sufism. This Muslim scholar from South Kalimantan preached by employing bi al-kitÉb, through his work known by al-Durr al-Nafis (1200 H). This qualitative study utilizing the method of library research aimed at finding out and analyzing the thoughts of Muhammad Nafis regarding the concept of Tawheed written in his work. Muhammad Nafis taught Tawheed in Sufism, more specifically to believe and know Allah well by using the eyes of the heart (qalb). By understanding the concept of Tawheed in Sufism, one can reach the level of ma'rifatullÉh, especially to truly know God. Muhammad Nafis’ concept of Tawheed was aimed to straighten people's understanding in Nusantara, more importanly in South Kalimantan, which once was wrong in having thorough understanding of Tawheed. The concept of Tawheed taught in Sufism comprises tauÍid al-afÉ'l, tauÍid al-asma 'tauÍÊd al-SifÉt and tauÍÊd al-DzÉt. The highest knowledge of Tawheed will be achieved if someone has reached ‘fanÉ fÊ Tauhid’, while the highest Tawheed itself is fanÉ fi Allah and baqÉ bi Allah, the sÉlik is called ArÊf bi AllÉh. Muhammad Nafis’ view of the essence of tawheed is similar to the thoughts of prominent Sunni scholars such as al-Junaid, al-Qusyairiy, and al-Ghazali. Within the perspective of right Tawheed, people will achieve the level of ma'rifatullÉh after having arrived at such maqÉmKeywords: tawheed, Muhammad Nafis, al-Durr al-Nafis, fana, baka '. AbstrakDalam Islam ilmu tauhid merupakan landasan utama dalam ber-taqarrub kepada Allah, oleh karena setiap muslim harus memahami ilmu tauhid secara benar. Ibadah tanpa dilandasi tauhid yang benar, tidak ada nilainya dihadapan Allah SWT. Menurut ahli tasawuf kualitas seseorang tergantung pemahaman dalam ber-tauhid, tanpa demikian seseorang tidak akan dapat taqarrub kepada Allah secara hakiki. Muhammad Nafis al Banjari (lahir 1150H/1735) mendakwahkan ilmunya dengan mengajarkan konsep tauhid dalam tasawuf. Seorang ulama Kalimantan Selatan ini berdakwah dengan cara bi al-kitÉb, melalui karyanya al-Durr al-Nafis (1200 H). Kajian yang bersifat kualitatif dengan metode library research ini bertujuan untuk mengetahui dan menganalisa pemikiran Muhammad Nafis mengenai konsep tauhid yang ditulis dalam karyanya itu. Muhammad Nafis mengajarkan ilmu tauhid dalam tasawuf, yaitu meyakini dan mengenal Allah secara hakiki dengan menggunakan matahati (qalb). Dengan memahami konsep tauhid dalam tasawuf, seseorang akan dapat mencapai tingkatan ma’rifatullÉh yaitu mengenal Allah secara hakiki. Dakwah Muhammad Nafis mengenai konsep tauhid itu bertujuan meluruskan pemahaman masyarakat di Nusantara khususnya di Kalimantan Selatan yang salah dalam memahami tauhid secara hakiki. Konsep tauhid dalam tasawuf yang diajarkan itu meliputi, tauÍid al-afÉ’l, tauÍid al-asma’ tauÍÊd al-SifÉt dan tauÍÊd al-DzÉt. Ilmu Tauhid tertinggi akan dicapai apabila seseorang telah mencapai ‘fanÉ fÊ Tauhid’ sedangkan punca tauhid tertinggi adalah fanÉ fi Allah dan baqÉ bi Allah, si sÉlik dinamakan ArÊf bi AllÉh. Pandangan Muhammad Nafis mengenai tauhid yang hakiki ini ada kesamaan dengan pemikiran para ulama-ulama Sunni yang masyhur seperti al-Junaid, al Qusyairiy dan al-Ghazali. Apabila telah sampai kepada maqÉm itu ia mendapatkan ma’rifatullÉh, inilah pandangan tauhid yang hakiki. Kata kunci: Tauhid, Muhammad Nafis, al-Durr al-Nafis, fana, baka’.
Dakwah Tauhid Muhammad Nafis al-Banjari (1150 H/1735 M) Maimunah Zarkasyi
TSAQAFAH Vol. 15 No. 1 (2019): Da'wah and Islamic Communication
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v15i1.2978

Abstract

AbstractIn Islam, Tawheed is the primary foundation in getting closer to Allah and thus, every Muslim must have good understanding of it.  If the act of worshipping God is not based on right Tawheed, that act will have no value to Allah. According to Sufi masters, the quality of Muslims depends on how well his comprehension of Tawheed is, without which Muslims will never be able to become closer to Allah. Muhammad Nafis al Banjari (born 1150H / 1735) preached his knowledge by teaching the concept of Tawheed in Sufism. This Muslim scholar from South Kalimantan preached by employing bi al-kitÉb, through his work known by al-Durr al-Nafis (1200 H). This qualitative study utilizing the method of library research aimed at finding out and analyzing the thoughts of Muhammad Nafis regarding the concept of Tawheed written in his work. Muhammad Nafis taught Tawheed in Sufism, more specifically to believe and know Allah well by using the eyes of the heart (qalb). By understanding the concept of Tawheed in Sufism, one can reach the level of ma'rifatullÉh, especially to truly know God. Muhammad Nafis’ concept of Tawheed was aimed to straighten people's understanding in Nusantara, more importanly in South Kalimantan, which once was wrong in having thorough understanding of Tawheed. The concept of Tawheed taught in Sufism comprises tauÍid al-afÉ'l, tauÍid al-asma 'tauÍÊd al-SifÉt and tauÍÊd al-DzÉt. The highest knowledge of Tawheed will be achieved if someone has reached ‘fanÉ fÊ Tauhid’, while the highest Tawheed itself is fanÉ fi Allah and baqÉ bi Allah, the sÉlik is called ArÊf bi AllÉh. Muhammad Nafis’ view of the essence of tawheed is similar to the thoughts of prominent Sunni scholars such as al-Junaid, al-Qusyairiy, and al-Ghazali. Within the perspective of right Tawheed, people will achieve the level of ma'rifatullÉh after having arrived at such maqÉmKeywords: tawheed, Muhammad Nafis, al-Durr al-Nafis, fana, baka '. AbstrakDalam Islam ilmu tauhid merupakan landasan utama dalam ber-taqarrub kepada Allah, oleh karena setiap muslim harus memahami ilmu tauhid secara benar. Ibadah tanpa dilandasi tauhid yang benar, tidak ada nilainya dihadapan Allah SWT. Menurut ahli tasawuf kualitas seseorang tergantung pemahaman dalam ber-tauhid, tanpa demikian seseorang tidak akan dapat taqarrub kepada Allah secara hakiki. Muhammad Nafis al Banjari (lahir 1150H/1735) mendakwahkan ilmunya dengan mengajarkan konsep tauhid dalam tasawuf. Seorang ulama Kalimantan Selatan ini berdakwah dengan cara bi al-kitÉb, melalui karyanya al-Durr al-Nafis (1200 H). Kajian yang bersifat kualitatif dengan metode library research ini bertujuan untuk mengetahui dan menganalisa pemikiran Muhammad Nafis mengenai konsep tauhid yang ditulis dalam karyanya itu. Muhammad Nafis mengajarkan ilmu tauhid dalam tasawuf, yaitu meyakini dan mengenal Allah secara hakiki dengan menggunakan matahati (qalb). Dengan memahami konsep tauhid dalam tasawuf, seseorang akan dapat mencapai tingkatan ma’rifatullÉh yaitu mengenal Allah secara hakiki. Dakwah Muhammad Nafis mengenai konsep tauhid itu bertujuan meluruskan pemahaman masyarakat di Nusantara khususnya di Kalimantan Selatan yang salah dalam memahami tauhid secara hakiki. Konsep tauhid dalam tasawuf yang diajarkan itu meliputi, tauÍid al-afÉ’l, tauÍid al-asma’ tauÍÊd al-SifÉt dan tauÍÊd al-DzÉt. Ilmu Tauhid tertinggi akan dicapai apabila seseorang telah mencapai ‘fanÉ fÊ Tauhid’ sedangkan punca tauhid tertinggi adalah fanÉ fi Allah dan baqÉ bi Allah, si sÉlik dinamakan ArÊf bi AllÉh. Pandangan Muhammad Nafis mengenai tauhid yang hakiki ini ada kesamaan dengan pemikiran para ulama-ulama Sunni yang masyhur seperti al-Junaid, al Qusyairiy dan al-Ghazali. Apabila telah sampai kepada maqÉm itu ia mendapatkan ma’rifatullÉh, inilah pandangan tauhid yang hakiki. Kata kunci: Tauhid, Muhammad Nafis, al-Durr al-Nafis, fana, baka’.
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