EXPOSITION ON AL-TAWHID BY SHAYKH

MUHAMMAD NAFIS AL-BANJARI: AN

ANALYTICAL STUDY OF HIS BOOK
AL-DURR AL-NAFIS

BY

MUHAMMAD KHAIRI BIN MAHYUDDIN

A dissertation submitted in partial fulfilment of the

requirement for the degree of Master of Islamic Revealed
Knowledge and Heritage (Usul al-Din and Comparative
Religion)

Kulliyyah of Islamic Revealed Knowledge and Human

Sciences
International Islamic University Malaysia

DECEMBER 2006

ABSTRACT

This research examines the teaching of al-tawhid of a Sufi scholar, Shaykh

Muhammad Nafis al-Banjari (b.1148 H/1735 A.D.). He employs Sufis methodology
in explaining al-tawhid in his book al-Durr al-Nafis (the Valuable Pearl). However,
his thoughts regarding some pivotal issues of al-tawhid are not in line with theological
standpoint. The different views and methodologies between al-Banjari and theologians
make his teaching to be not in line with Ahl al-Sunnah wal-Jama cahs mainstream
thinking. It is important to seek clarification of the disagreement issues between these
two viewpoints within the spirit of revelation and the authentic viewpoints of
prominent scholars. The study scrutinizes actual problems in al-Banjaris teaching and
discovers the elucidation from Islamic sources. Additionally, this study attempts to
reconcile the differences between al-Banjaris and the theologians methodologies to
the greatest possible degree. This is important because the core of al-tawhid is one,
but its terminologies, pronunciations, expressions and interpretations are various in
forms. Therefore, this research analyzes al-Banjaris teaching of al-tawhid from Sufis
methodology of his book and clarifies the points of the disagreements in a wider
scope. The intent of the study is to help Muslims, particularly in the Malay world, to
deal with disagreements in a harmonious and tolerant manner.

ii

)1148 1735 /( .
" " . ,
.
.

, . , ,
,
. , ,
,
. ,
, . ,
.

iii

APPROVAL PAGE

I certify that I have supervised and read this study and that in my opinion it conforms
to acceptable standard of scholarly presentation and is fully adequate, in scope and
quality, as a dissertation for the degree of Master of Islamic Revealed Knowledge and
Heritage (Usul al-Din and Comparative Religion).

..
Wan Mohd. Azam Mohd. Amin
Supervisor

I certify that I have read this study and that in my opinion it conforms to acceptable
standard of scholarly presentation and is fully adequate, in scope and quality, as a
dissertation for the degree of Master of Islamic Revealed Knowledge and Heritage
(Usul al-Din and Comparative Religion).

..
Saodah Abd Rahman
Examiner

This dissertation was submitted to the Department of Usul al-Din and Comparative
Religion and is accepted as a partial fulfilment of the requirement for the degree of
Master of Islamic Revealed Knowledge and Heritage (Usul al-Din and Comparative
Religion).
..
Anis Malik Thoha
Head, Department of Usul al-Din and
Comparative Religion

This dissertation was submitted to the Kulliyyah of Islamic Revealed Knowledge and
Human Sciences and is accepted as a partial fulfilment of the requirement for the
degree of Master of Islamic Revealed Knowledge and Heritage (Usul al-Din and
Comparative Religion).

..
Hazizan Md Noon
Dean, Kulliyyah of Islamic Revealed
Knowledge and Human Sciences

iv

DECLARATION

I hereby declare that this dissertation is the result of my own investigations, except
where otherwise stated. I also declare that it has not been previously or concurrently
submitted as a whole for any other degrees at IIUM or other institutions.

Muhammad Khairi Mahyuddin

Signature.

Date.

INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA

DECLARATION OF COPYRIGHT AND AFFIRMATION

OF FAIR USE OF UNPUBLISHED RESEARCH
Copyright 2006 by Muhammad Khairi Bin Mahyuddin. All rights reserved.

EXPOSITION ON AL-TAWHID BY SHAYKH MUHAMMAD NAFIS

AL-BANJARI: AN ANALYTICAL STUDY OF HIS BOOK
AL-DURR AL- NAFIS
No part of this unpublished research may be reproduced, stored in a retrieval system,
or transmitted, in any form or by any means, electronic, mechanical, photocopying,
recording or otherwise without the prior written permission of the copyright holder
except as provided below.
1. Any material contained in or derived from this unpublished research may
be used by others in their writing with due acknowledgement.
2. IIUM or its library will have the right to make and transmit copies (print
or electronic) for institutional and academic purpose.
3. The IIUM library will have the right to make, store in a retrieval system
and supply copies of this unpublished research if requested by other
universities and research libraries.

Affirmed by Muhammad Khairi Bin Mahyuddin.

..

Signature

Date

vi

ACKNOWLEDGEMENTS

All praise and thanks be to Allah, the Lord of the universe and peace be upon the
Master of the Messenger, Muhammad (peace be upon him), his family, companions
and their followers and all Muslims until the day of Judgment.
I would like to express my gratitude to my respected supervisor, Assoc. Prof. Dr Wan
Mohd Azam b. Wan Mohd Amin for his guidance and advice throughout the process
in completing this study. His full commitment and constructive comments in
developing my academic and professional skills are unforgettable and highly
appreciated.
This work could not have been finished without the full support and patience from my
beloved wife, Awatif bt Abdul Rahman and daughter, Nurul Awfa and Nurul Ahda I
also wish to express thanks for my entire family, and in part dedicate this thesis to the
memory of my father. It is important to convey my special thankfulness to my
converted brother in Islam, Bro. Mohd Hafid Howard McGlasson who worked very
hard in editing and improving my English into a higher level throughout this study in
order to insure my work becomes valuable and hopefully influential.
Further, I want to express my gratefulness to all parties including my employer,
Islamic Science University Malaysia, International Islamic University Malaysia, its
administration staff, librarians and colleagues that assisted me during my study and
the writing of this thesis.
Lastly, I hope my work is acceptable and becoming a valuable in contributing to the
unity of Ummah Islamiyyah in the Malay World.

vii

CONTENTS

Abstract.
Abstract (Arabic)...
Approval Page...
Declaration page...
Copyright Page..
Acknowledgment .
Transliteration ..

ii
iii
iv
v
vi
vii
viii

CHAPTER 1: INTRODUCTION..
1.0
Introduction........
1.1
Problem Statement.............
1.2
Justification of the Study....
1.3
Objective of the Study....
1.4
Research Questions................
1.5
Scope and Limitation of the Study.
1.6
Research Methodology...
1.7
Literature Review...

1
1
1
2
3
3
4
4
5

CHAPTER 2: ALBANJARIS INTELLECTUAL AND SPIRITUAL

BACKGROUND
2.1
His Life...
2.2
His Education.
2.3
Scholars Exerting Influence on al-Banjaris Thought
2.4
His Works...
2.5
Literatures Used by al-Banjari in al-Durr al-Nafis ..............
2.6
Response from Contemporary Scholars.........
2.7
The Concept of al-Tawhid to al-Banjari.
2.8
His Methodology in al-Tawhid..
2.9
His Methodology in Writing..

12
12
13
15
17
19
21
23
25
28

CHAPTER 3: A CRITICAL ASSESSMENT OF THE CLASSIFICATIONS

OF AL-TAWHID...
3.1
Tawhid al-Af cal (The Unity of Actions)..
3.1.1 Views of Four Schools of Thought..
3.1.2 The Concept of Good and Evil Action.
3.1.3 The Differences between the Actions of God and Man...
3.1.4
Response towards al-Banjari...
3.2
Tawhid al-Asma (The Unity of Names)....
3.2.1 Views of Theologian and Sufi..
3.2.2
The Relationship between the names (al-Asma)
and the named ( al-Musamma).
3.2.3 The Relationship between Names of the World and the
Names of God..
3.2.4
The Formulation of Ism al-Jamic (All Embracing

xi

32
32
32
35
39
41
44
44
47
48

3.3

3.4

Names) and Ism al-Manic (Preventive Name).....

Tawhid al-Sifat (The Unity of Attributes)
3.3.1
Views of theologian and Sufi....
3.3.2
The relation between Divine Attributes (Sifat)
and the Essence (Dhat).
3.3.3
The Difference between Divine Attributes and Man
Tawhid al-Dhat (The Unity of Essence)
3.4.1
Views of Theologian and Sufi..
3.4.2
The Relationship between the Existence of God
and the World...

CHAPTER 4: A CRITICAL EVALUATION OF AL-BANJARIS

UNDERSTANDING OF AL-TAWHID RELATED ISSUES
4.1
The Seven Degrees of Gods Manifestations (Martabah Tujuh)...
4.1.1
The Origin of the Theory....
4.1.2
Views of Researchers toward the Theory.......
4.1.3
Evaluation of Martabah Tujuhs Theory............
4.2
The Concept of the Light of Muhammad (Nur Muhammad).
4.2.1
Refutation of the Light of Muhammad...
4.2.2
Al-Banjaris Understanding of the Light of Muhammad
4.3
The Problem of al-Ahadith.
4.4
Relevancy to Contemporary Society..

53
55
55
56
59
63
63
69

76
76
76
78
80
91
93
94
102
108

CHAPTER 5: CONCLUSION. 112

BIBLIOGRAPHY.

xii

114

TRANSLITERATION TABLE

A. Table 1: Consonants

sh

th

kh

dh

gh

du

du

B. Table 2: Vocalisation Signs (Representing Arabic Vowels)

Short vowels illustrated with consonant d /

i.

da

di

Long vowels illustrated with consonant d /

ii.
da

di

C. Table 3: Diphthongs
aw

Examples:

qawm

ay

shaykh

viii

D. Words Containing Shaddah ( )

i.

Shaddah involving consonants other than and : Double the letter

Examples: bashshara
ii.

qarra

Shaddah involving consonants and :

a. Double the letter when the shaddah is in the middle

Examples: khawwafa

hayyara

b. Double the letter when the shaddah is in the end and the letter before is
assigned fathah ( )
Examples:

jaww
c. Represent

tayy

as u and as i when the letter before each is

assigned dammah ( ) and kasrah ( ) respectively

Examples:

matlu

nabi

E. Words Containing the Prefix

The prefix is always transliterated al regardless of whether it is shamsiyyah or
qamariyyah and a hyphen is used after al to indicate that it is a prefix.
Examples:

al-khayr

al-sharr

E. Words Containing Hamzah

Hamzah in the initial position, whether it is preceded by the prefix or not, is
not represented in transliteration but how it is vocalized is indicated. This rules applies
to both hamzat qat and hamzat wasl.
Examples:

al-insan

idrak

ix

F. Words Containing Ta Marbutah

Ta Marbutah at the end of nouns is transliterated h.
Examples: madrasah

hasanah

Notwithstanding the above rule, Ta Marbutah is transliterated t when it is

present in the first word of a construct pair (idafah).
Examples:

Kulliyyat al-Iqtisad

Majallat alDawah

G. More Examples
Shariah

Makruh

al-Tahsiniyyat

Maslahah

Haram

Mukammilat

Bay

al-Awqaf

Wajib

al-Mashruat

Mandub

Mubah

al-Taqtir

Ibadat

Muamalat

alDaruriyyat
al-Hajiyyat

al-Muwazanat

al-Awlawiyyat

al-Israf

al-Tabdhir

Note: Other rules of application of the transliteration are not mentioned here for
brevity.

CHAPTER 1
INTRODUCTION

1.0 INTRODUCTION
A great Malay Sufi scholar in the 18th Century, Shaykh Muhammad Nafis al-Banjari
(1148 H/1735M) (hereafter known as al-Banjari), in al-Durr al-Nafis (The Valuable
Pearl), written in Malay Jawi script, explains al-tawhid from a Sufis perspective. He
combines the intellectual and spiritual dimensions together as an effective way to
comprehend and experience the actual meaning of al-tawhid. This is because the
intellect alone can only perceive the substance of al-tawhid in an empirical, limited
sense, whereas the soul has unlimited capacity to go beyond the intellectual
dimension. However, al-Banjaris doctrine of al-tawhid raises controversy among
Muslims in the Malay World. This issue triggers the interest of the researcher to
further study al-Banjaris teaching of al-tawhid.

1.1. PROBLEM STATEMENT

Al-Tawhid acknowledges the belief that Allah is the One Supreme Reality, which is
the basis of faith for every Muslim. It is an inward spiritual realization of Muslim that
is concerned with firm belief in the Oneness of Allah: His Essence, Attributes, Names,
and Actions. The exposition of al-tawhid has been evaluated in many ways.
Theologians (al-Mutakalimun) look at al-tawhid from both intellectual and
philosophical perspectives whereas Sufis seek this understanding through the pure
heart as a result of the successful process of spiritual striving and training.

There are serious misunderstandings of the teaching of al-tawhid propounded

by al-Banjari. This is because al-Banjari advocates al-tawhid from a Sufis perspective
rather than theologians approach. His approach is indicted as deviant and having a
tendency towards pantheism by a number of researchers. However, some construe his
teaching as within the framework of al-shari cah. This arises because each group of
researchers has their own interpretations based on their own core discipline. Thus,
their result is different from the standpoint of Sufism discipline in certain matters. The
issues surrounding the teaching of al-tawhid will be explored from the various
viewpoints by taking into consideration the observations of theologians as well as the
Sufis point of view within the framework of Islamic intellectual and spiritual
discourses.

1.2. JUSTIFICATION OF THE STUDY

It is important to understand that al-tawhid can be approached from a Sufis
perspective. It is usually understood that Sufism merely concentrates on spirituality,
morality, ethics and purification of the soul. This narrow perception rules out the
Sufis understanding of al-tawhid known as Gnosis (al-macrifah).
Due to the widespread concepts of al-tawhid based on theological writings
from a theologians perspective firmly rooted in the Malay World, Sufis concepts are
sidelined. Hence, the Sufis concept of al-tawhid is disagreeable and generally
misinterpreted. This is because the theologians and Sufis apply different
methodologies to perceive the meaning of al-tawhid. The same applies to the teaching
of al-tawhid in al-Durr al-Nafis from a Sufis perspective elaborated by al-Banjari, he
uses a lot of terminologies, metaphors, allusions and other styles in order to make it
understandable. Hence, a careful study and research is needed.

1.3. OBJECTIVES OF THE STUDY

The objectives of the study are:
1. To explore al-Banjaris doctrines of al-tawhid and its terminologies as
presented in his writings.
2. To analyze whether or not his approach in explaining al-tawhid is in line
with both the al-shari cah and theological principles.
3. To examine whether or not al-Banjaris doctrine of al-tawhid is consistent
with mainstream Sufis intellectual and spiritual discourse from the
authentic Sufis classical texts.
4. To analyze some of the pivotal issues leading to the misunderstanding of
his teaching.

1.4. RESEARCH QUESTIONS

It is hoped that the study will provide answers to the following questions:
1. What is the meaning of al-tawhid from al-Banjaris point of view and how
his sufis methodology could be applied to reach at the real understanding
of al-tawhid ?
2. Who are the scholars that have exerted influence on al-Banjaris thought in
disseminating al-tawhid in the Malay World?
3. What are the critical responses of the scholars towards al-Banjaris teaching
of al-tawhid and why they criticize his thought?
4. How far his discourse of al-tawhid is coherent and harmony with the
mainstream of prominent Sufis scholars discourse?
5. What are the differences between pantheism and al-tawhid as propagated in
al-Banjaris teaching?

1.5. SCOPE AND LIMITATION OF THE STUDY

The study will critically analyze al-Banjaris teaching of al-tawhid from a Sufis
perspective. In order to have a thorough analysis and reach a more precise idea of the
central concept, this study will take into account the views of researchers who have
criticized al-Banjaris doctrines and will respond to their critics based on the Sufi
standpoint derived from Sufis classical texts. The researcher only selects several
major al-tawhid-related issues to be scrutinized from the Sufis point of view. Some of
the ideas in al-Durr al-Nafis, which are not related to al-tawhids issues, will not be
discussed.

1.6. RESEARCH METHODOLOGY

This study comprises mainly library-based research. Hence, it is academic and
theoretical in nature. The research methodology of this study is based on primary and
secondary literature available to the researcher. The literature of this study
encompasses manuscripts and several editions of al-Durr al-Nafiss epistle, Arabic
classical Sufis texts, books, thesis, and seminar articles in Arabic, Malay and English.
This research involves the following methods:
(i) Descriptive Method
This method is used to explain the intellectual and spiritual background of al-Banjari
and his discourse in al-tawhid.
(ii) Inductive and Deductive Methods
The researcher applies both the inductive and deductive methods that help to
thoroughly examine the literature of al-Banjari, modern researchers findings and
eminent Sufi scholars standpoints as recorded in their writings. This method will
assist the researcher in compiling all significant detail and points in order to get a

comprehensive understanding of al-Banjaris thought from many outlooks and

aspects.
(iii) Analytical Method
This method is used to critically analyze crucial relevant views and detail in this study
and to give preference to some over others. The researcher may also present his own
opinions.

1.7. LITERATURE REVIEW

There are a number of works discussing the concept of al-tawhid as laid down by alBanjari. Some of the literatures are critical of his teaching, while others construe his
teaching as acceptable. Clearly, the concept of al-tawhid from al-Banjaris perspective
has been studied and considered by a number of researchers. Their results are different
from each other following their approaches and disciplines. As far as it can be
ascertained there is no study on the al-Banjaris concept of al-tawhid from the Sufi
approach. The lack of such an approach applied raises questions about the teaching of
al-tawhid as proposed by al-Banjari.
Abdul Fatah Haron Ibrahim has done considerable research on the
understanding of al-tawhid as well as Sufis teachings in various Malay classical
treatises including al-Durr al-Nafis. He has made clean his position on several issues
of al-Banjaris teaching in his works Beberapa Masalah Utama Dalam Tasawwuf
(Some Major Problems in Sufism). He claims most of al-hadith mentioned as
arguments in al-Durr al-Nafis are fabricated, weak and unfounded in the recognized
al-hadith collections. His position is that al-tawhid should be referred to the argument

based on authentic al-hadith.1 However, he does not critically analyze the concept of
al-tawhid in al-Banjaris teaching.
His most critical study of al-Banjaris teaching of al-tawhid is 'Ahli Sunnah
Dan Wujudiyyah-Batiniyyah (Mengenai Ajaran Salah)' (Ahl al-Sunnah and
Wujudiyyah -Spiritualism Pertaining Deviant Teachings). In this book, he depicts the
concept of al-tawhid in the Malay World from the viewpoint of Ahl al-Sunnah wa alJama cah section particularly from al-Ashcaris school of thought. He argues that
many erroneous elements exist in the teaching of al-tawhid among the Malays
especially pertaining to important issues such as the origin of the creation, the light of
Muhammad and the seven degrees of Gods manifestations or famously known as
Martabah Tujuh. These elements are included in Tasawwuf Falsafi (Philosophical
Sufism) and are obviously contradictory to Islamic legal principles. Furthermore, they
are assimilated from non-Islamic sources such as Greek philosophy, Hinduism and
Shicah Batiniyyah.2 According to him, al-Banjaris concept of al-tawhid is influenced
by those elements, especially introducing the concept of tawhid wujudi or wahdah
al-wujud that leans to the pantheistic union in which God and the Creation are one
identity.
He also critically accesses al-Banjaris teaching in his book Ajaran Sesat
(Deviant Teaching). Accordingly, he regards al-Banjaris teaching as deviant and not
in line with the true Islamic teaching. For example, Fatah highlights the concept of
fana (annihilation) as taught by al-Banjari that the concept is not limited to the
annihilation of physical existence but rather refers to the doctrine that the belief and
disbelief, obedience and disobedience, good and bad in the real dimension are good
1

Abdul Fattah Haron Ibrahim, Beberapa Masalah Utama Dalam Tasawuf (Kuala Lumpur: Bahagian
Hal Ehwal Islam, 1992), 33.
2
Abdul Fattah Haron Ibrahim, Ahli Sunnah Dan Wujudiah-Batiniah ( Mengenai Ajaran Salah) (Kuala
Lumpur: Bahagian Hal Ehwal Islam, 1999), 92, 127,147.

because they originated from the One that is God. It means there is no dualism or
distinction between belief and disbelief or good and bad.3

In his small epistle

Martabat Tujuh Tajalli (Penampakan) Allah Melalui Tujuh Martabat (Lapisan) (The
Seven Grades of Gods Self-Manifestation), he contends that such a concept is
influenced by Greek philosophy. He stresses that Martabah Tujuh is similar to the
Neoplatonic system of emanation founded by the Jewish Philosopher, Philo Judaeus,
that believes the existence of the world emanates from God, which is called the first
intellect.4 In elucidating al-Banjaris teaching, he applies both philosophical and
theological approaches rather than a Sufis approach.
Azyumardi Azra, in'The Transmission of Islamic Reformist to Indonesia:
Network of Middle Eastern and Malay-Indonesia Ulama in the 17th and 18th
Centuries'5, describes the networking of the previous great Middle Eastern scholars
and others from various parts the Muslim World that impact al-Banjaris thought in
developing his teaching in the Malay World. His discussion in the thesis is historical
in nature. He mentions briefly al-Banjaris biography and his role as a great Sufi
preaching Islam. However, he does not seriously discuss the content of al-Banjaris
doctrine of al-tawhid.
Likewise, Wan Mohd Shaghir in his book, 'Penyebaran Islam Dan Silsilah
Ulama Sejagat Melayu' (The Spread of Islam and the Chain of Malay Scholars),
reveals al-Banjaris background and some specific crucial issues from a historical
perspective. He further mentions a number of great scholars who have done their work

Abdul Fattah Haron Ibrahim, Ajaran Sesat (Kuala Lumpur: Dewan Bahasa Dan Pustaka,1987), 30.
Abdul Fattah Haron Ibrahim, Martabat Tujuh Tajalli ( Penampakan) Allah Melalui Tujuh Martabat
(Lapisan) (Kuala Lumpur: Jabatan Kemajuan Islam Malaysia,1998), 19.
5
Azyumardi Azra, The Transmission of Islamic Reformist to Indonesia: Networks of Middle Eastern
And Malay-Indonesia Ulama In the 17th and 18th Centuries (Ph.D. Dissertation, United Stated:
Colombia University,1992), 509.
4

in editing al-Banjaris manuscripts before they were printed.6 Nevertheless, Wan

Mohd Shaghir does not thoroughly discuss the teaching of the al-tawhid in alBanjaris writing. He only summarizes the main points of al-Banjaris teaching in
Perkembangan

Ilmu

Tasawwuf

dan

Tokoh-Tokohnya

Di

Nusantara7(The

Development of Sufism and Its Figures in Nusantara).

Furthermore, in Penutup Pendebatan Islam Alaf Kedua di Dunia Melayu
(The End of Islamic Debate the 2nd Millenium in the Malay World), he supports the
concept of Nur Muhammad (the Light of Muhammad) and Martabah Tujuh (the
seven grades of Gods manifestations). He argues that researchers who are unable to
understand properly metaphorical sentences, symbolic elements and terminologies
used by Sufis in their exposition in al-tawhid misinterpret these two doctrines.8
However, his reaction on such issues is narrative and traditional in nature.
He is also supportive of the concept the Light of Muhammad with arguments
from various authentic Arabic and Malay classical texts. Pertaining to the seven
grades of existence doctrine, he defends it as a comprehensive intellectual and
spiritual existence theory, which leads to a deeper perception of the relationship
between God and His Creation. However, he does not further investigate in detail the
relationship between these doctrines and al-tawhid.
Wan Muhammad bin Wan Ali studies al-Banjaris teaching in his Masters
thesis, 'Suntingan Dan Anotasi Sebuah Kitab Tasawwuf Melayu kurun ke 13/18

6
Wan Muhammad Shaqhir Abdullah, Penyebaran Islam Dan Silsilah Ulama Sejagat Dunia
Melayu,vol. 8 ( Kuala Lumpur: Khazanah Fathaniah,1999), 53.
7
Hawash Abdullah, Perkembangan Ilmu Tasawuf Dan Tokoh-Tokohnya Di Nusantara (Indonesia: alIkhlas, 1980).Hawash is a short name of Hj. Wan Muhammad Shaghir Abdullah. 114-120.
8
Wan Muhammad Shaqhir Abdullah, Penutup Perdebatan Islam Alaf Kedua Di Dunia Melayu (Kuala
Lumpur: Khazanah Fathaniah, 1999),12,14,37.

Masihi: al-Durr al-Nafis'9 (Editing and Annotation of a Malay Sufis Epistle in the
13th/18th A.D. Century: al-Durr al-Nafis). He attempts to edit the content of the alBanjaris epistle based on various manuscripts from misspelling, omitted words and
vague sentences. Although he has done valuable work in verifying numerous of
Quranic verses, al-hadith and others Sufis quotations with some comments, he does
not examine in depth the concept al-tawhid in his work.
Muhammad Haniff Hassan in his paper Sejarah Ringkas Perkembangan
Ajaran Sesat di Singapore(Brief History of the Development of Deviant Teachings in
Singapore) remarks that al-Banjaris teaching is vague, confusing and deviates from
the authentic Islamic principles. He contends that al-Banjari alluded to weak and
fabricated al-hadith as the support to his exposition in al-tawhid. Haniff argues alBanjari is unable to follow a proper methodology in writing al-hadith. Most of alhadith he states in his writing does not mention its narrators or names of companions
or authentic al-hadiths sources. Thus, he refers to many weak and fabricated alhadith in explaining cAqidah issues.10 He also views al-Banjaris concept of al-tawhid
as having assimilated philosophical elements and against the principles of the Islamic
theological principles where it leans to pantheistic connotations.
He concludes that al-Banjaris utilization of martabah tujuhs concept in
elaborating theological issue clearly shows that his thought is influenced by ancient
philosophical elements. The foundation thought of martabah tujuh is that all existing
things is one or wahdah al-wujud means that God is beginless and endless, and in
reality He is the same one who the first and the last. It also denotes the idea that our

Wan Muhammad bin Wan Ali, Suntingan Dan Anotasi Sebuah Kitab Tasawwuf Melayu Kurun Ke
13/18 Masihi: al-Durr al-Nafis, KAT 4LG 396.92 1973I5M79 (M.A. Dissertation, University
Kebangsaan Malaysia: Institut Bahasa ,Kesusasteraan Dan Kebudayaan, 1973), 4.
10
Abdullah Muhammad Zain, Haji Muhammad Alwi Yusoff and Muhammad Haizuan Rozali,
Kebatilan Dalam Ajaran Kebatinan (Kuala Lumpur: KUIM, 2003), 148.

existence is not reality. In fact, this concept clearly is baseless, without clarification
from al-Quran and al-hadith.11 However, his analysis is preferable to the verification
of al-hadith and the linguistic approach of al-Banjaris words; he does not delve
critically in attempting to discover the substantive doctrine of the al-tawhid from a
Sufis viewpoint.
Robiatul Adawiyah in her B.A dissertation Manuskrip al-Durr al-Nafis
Transliterasi Dan Analisa Teks (The Manuscript of al-Durr al-Nafis: Transliteration
and Text Analysis) is more inclined to romanize Malay Jawi script into modern Malay
language. Her elucidation on al-tawhid aspect is very descriptive, brief and not so
focused in using either a theologians or Sufis perspective. For example, she
evaluates the differences between the Divines attribute and mans attribute. She
stresses that the meaning of Divine attribute and man attribute is totally different, i.e.
knowledge of God and man. In fact Gods knowledge is internal, absolute, perfect,
beginless and endless, whereas mans knowledge is acquired from the process of
learning, observation, research and it is limited and imperfect.12 However she does
not support and strengthen her explanation by views of neither reputable theologian
nor Sufi in extensive manner.
Whereas Kamarudin Ali studies the content of al-Banjaris teaching from the
science of al-hadith in his B.A Dissertation, Hadis-Hadis Di Dalam Kitab al-Durr alNafis: Takhrij Dan Ulasan (The Traditions of the Prophet in the Epistle of al-Durr
al-Nafis: Deduction and Comments). His work is to discover al-ahadith from
available hadiths collections. He stresses that, there is thirty-six of al-ahadith
mentioned in al-Durr al-Nafis without sanad (chain) and complete matan (text). Thus
11

Ibid., 131-133.
Robiatul Adawiyah Binti Mohammad Said, Manuskrip al-Durr al-Nafis Transliterasi Dan Analisa
Teks, BP43.1 M41996 ROBAMS (B.A. Dissertation 1995/96, Universiti Malaya: Fakulti Usuluddin
Akademi Islam), 50.
12

10

his study attempts to find out al-ahadith from its original source in order to identify its
validity and truth.13 However, he does not explain how al-Banjaris approach in
interpreting the meanings of al-hadith in al-tawhid. In light of the above areas of
investigation, the researcher feels that there is room for further investigation into alBanjaris concept of al-tawhid from the Sufis point of view.

13

Kamarudin Ali, Hadis-Hadis Di Dalam Kitab al-Durr al-Nafis: Takhrij Dan Ulasan, BP 43.1 M
41998 KAMA (B.A. Dissertation 1997/98,Universiti Malaya: Fakulti Usuluddin Akademi Islam),36.

11

CHAPTER 2
AL-BANJARI'S INTELLECTUAL AND SPIRITUAL
BACKGROUND

2.1. HIS LIFE

Little is known about al-Banjaris life except what he mentioned in his book, al-Durr
al-Nafis. Al-Banjari stated in the end of his book his real name is Muhammad Nafis
b. Idris b. al-Husayn al-Banjari.14 He was born around (1148H/1735M) in Martapura,
South Kalimantan, and belonged to the Banjar royal family.15 Based on his birth date,
he is believed to be a contemporary to Muhammad Arshad al-Banjari (1122-1227H /
1710-1812M ) and cAbd al-Samad al-Falimbani ( 1130-1203H / 1704-1789M ). He
lived during three of Banjars Sultanates such as Sultan Tahlilullah XIV(17071745M), Sultan Tamjidullah XV (1745-1778M) and Sultan Tahmidullah XVI (17781808M).16
Around 1210H/1795M al-Banjari returned to his hometown in South
Kalimantan for an Islamic mission. He went to strategic places and villages to preach
Islam such as Bali, Sumabawa, and Kelua. Al-Banjari passed away in his own land
but the exact date and place of death are uncertain. There were many views about his
place of death. He was reported to have died in Sigam or Pulau Laut.17 Another view

14

Muhammad Nafis al-Banjari, Al-Durr al-Nafis fi Bayan Wahid al-Afcal- wal-Asma wal-Sifat walDhat Dhat al-Taqdis ( Misr: Dar Ihya al-Kutub al-cArabiyyah, n.d.), 2
15
Azyumardi Azra, The Transmission of Islamic Reformist to Indonesia: Networks of Middle Eastern
and Malay-Indonesia Ulama In the 17th and 18th Centuries (P.hd. Dissertation, United Stated:
Colombia University, 1992), 508.
16
H.Ahmadi Isa, Ajaran Tasawuf Muhammad Nafis Dalam Perbandingan (Jakarta: SriGunting, 2001),
23.
17
Wan Muhammad Shaqir Abdullah, Penyebaran Islam Dan Silsilah Ulama Sejagat Dunia Melayu,
vol.8, (Kuala Lumpur: Khazanah Fathaniah, 1999),49.

12